THE PROVERBS OF SOLOMON PARAPHRASED: With the ARGUMENTS OF Each CHAPTER Which supply the place of a COMMENTARY.

By SYMON PATRICK, D.D. Dean of PETERBURGH, and Chaplain in Ordinary to his MAJESTY.

LONDON, Printed by M. Flesher, for R. Royston, Bookseller to His most Sacred MAJESTY, MDCLXXXIII.

TO HER GRACE The Dutchess of MONMOUTH.

MADAM,

THere were anciently so many Noble Women, as well as Men, who, even then made the stu­dy of the Scripture their delight, when Christian piety began to decay; that a great part of S. Hierom's pains was bestowed in opening the meaning of them to Blesilla, Marcella, Melania, Paula and her Daughter Eustochium, with several other eminent Roman Ladies: whose Songs (as he writes to Asella) were nothing but Psalms; whose discourse was the Gospel; whose pleasure [Page] was continence; and whose life was fa­sting and abstinence.

More particularly he addressed his services of this kind, to the last of those Ladies, Eustochium; to whom he gives an Epithet, importing her prodigious industry, with the most fervent desire, in the study of hea­venly knowledge: and therefore in­scribed to her the most elaborate of all his Commentaries upon the Pro­phet Isaiah (as he did afterward those upon Ezekiel) which were sent her by parts in XVIII. Books; before every one of which there is a solemn Preface to her.

By whose example, and to heigh­ten that esteem and love of Divine Wisedom, wherewith, in an age of folly and vanity, God hath alrea­dy inspired your excellent mind, I have presumed to dedicate to your GRACE this small Work of mine; [Page] wherein, with no small labour, I have expounded the most usefull Book of the PROVERBS.

Which commends it self to your Grace's acceptance, both by the ex­cellence of the matter; containing (as the words are VIII. 6. XXII. 20.) most noble and princely things; choice Maxims, built upon the old­est Observations, and that will stand firm and be found true, as long as the world endures: and from the dignity and splendour of the Authour; whose illustrious name and pedigree, is set down on purpose (as S. Basil thinks) in the entrance of the Book, to give the greater Authority to his words.

It is SOLOMON, to whom the Lord himself said, 1 Kings III. 12. Behold, I have given thee a wise, and an understanding heart, so that there was none like thee before thee, neither [Page] after thee shall any arise like unto thee: And again, it is recorded of him there, IV. 29, that God gave Solomon wisedom and understanding exceeding much, and largeness of heart, even as the Sand that is on the Sea shore. For as the Sand of the Sea incompasses all the Coasts of this World wherein we inhabit; so did his Mind com­prehend all things as well Humane as Divine.

This is that Admirable person, to the study of whose rare Wisedom I invite your Grace: which that it may be had in greater Veneration, the name also of his Mighty Ance­stour, saith the same S. Basil, is ad­ded in the title unto his own: to put us in mind that he was the Wise Son of a Wise Father and Prophet, who from his infancy had instructed him in the holy Writings, and made him fit to succeed him in his Throne.

[Page] That likewise contributes not a little to the weight of these Instructi­ons, that the Authour of them was a KING; and a King in the holy City of God, whose Authority he had; which being a name of regu­lar and legal power (as the same Fa­ther still observes) it is manifest that the Precepts delivered by such a per­son, and one who was truly worthy of that high title of a King, are of the greatest worth and moment: because they have respect to nothing but merely the common benefit, and publick good; and cannot be suspected to have been framed and composed with any aim at private interest. For that is the difference, saith he, between a Tyrant and a King: that the former hath regard onely to himself in all that he doeth and designs; but the other consults the profit and welfare of those whom he governs.

[Page] So that, in short, this is the Work of him, who was truly invested with that threefold glory, which the An­cients ascribe to Trismegistus; the power of a King, the illumination of a Priest, and the learning of a Philoso­pher.

But the excellence of this Book will be best understood by the seri­ous perusal of it; which will disco­ver it to be a Magazine of all sorts of Wisedom: so full of golden Sen­tences (as King James gives its cha­racter in his Instructions to his Son) and moral Precepts, in all things that concern our conversation in this world, as among all the prophane Philosophers and Poets, there is not to be found so rich a Store-house of Natural Wisedom, agreeing with the Will and Divine Wise­dom of God.

[Page] And therefore it is most worthy the constant study of all persons, who would accomplish themselves with the most usefull knowledge: but of none more, than of those that are Great, whom Solomon instructs how to be Greater, and to make their Greatness also lasting and durable: and especially of such whose Under­standings are Great and Capacious; able to penetrate into the depths even of the Civil Precepts and Advertise­ments contained in this Book; sprin­ging (as our great Advancer of Lear­ning speaks) out of the most profound secrets of Wisedom, and flowing over in­to a large field of variety.

In which I am confident your Grace will delight to walk: whose exquisite Judgment cannot but find the highest entertainment, in weigh­ing the Wisedom, as well as the Truth, and Usefulness of these Pa­rables: [Page] and whose Vertue and Pru­dence disposes the hours of your life with such order, as not to let you want time, both to ponder them your self, and to instill them also in­to the Mind of your Children.

Whose future happiness depends, upon their being early seasoned with such Principles as these: which will be the most effectual Preservatives against the infectious air wherein we breathe: and a Treasure of such in­estimable price, as will keep their Minds from being corrupted, by all the briberies of Fortune (as we call it) or from being dejected at any cross turn of it; which, in this world, must be sometimes expected.

For such is the inconstancy of all humane things, such is the frailty even of our own bodies, as your Grace hath been lately taught by a tedious Sickness (from which I most [Page] heartily congratulate your Grace's happy recovery) that we love not our selves, if we seek not after a bet­ter Good, which is firm and perma­nent: a good that can withstand corruption; and defend it self against the force of time, and all the acci­dents of this World.

In the prosecution of which su­preme Good, I commend your Grace to the blessing of the Almighty; who always favours the least desires of be­ing good, and therefore will never desert your sincere indeavours of it: which are not unknown to Him, while you prefer the Closet to the Theatre, and look more to the inside of Vertue, than to its outward ap­pearances.

But I forget my self; and stand in need of a pardon for this long Ad­dress: which I shall the more easily obtain, if your Grace please to be­lieve [Page] nothing emboldned me to it, but the opinion I have that your Goodness is as unlimited as my de­sires to approve my self, what I stand bound by many obligations to be,

May it please your Grace,
Your Grace's most humble and obedient Servant S. Patrick.

THE PREFACE.

I. NExt to the Psalms of David, which are an admirable Col­lection of Devotion, follow the Proverbs of Solomon, which contain most excel­lent Rules of life. They are commonly called his Ethicks; correcting mens er­rours, and teaching them how to con­duct themselves in all relations: but may as well be called his Politicks also, comprehending under that word, Rules for the Government of Families, Cities and Kingdoms as well as of particular Persons. For, as S. Basil speaks, this Book is [...], an universal instruction and direction for all men, and for the whole life: containing fre­quent [Page] documents, of what is to be done on all occasions.

II. And there being two ways of tea­ching; one by brief Sentences, and A­phorisms, which are delivered also pro­miscuously without any great care about the order of them; the other by metho­dical Discourse, according to the Rules of Logick, proceeding orderly from one thing to another, till all that belongs to the matter in hand, be reduced to one body, and make as it were an intire building: Solomon hath chosen the first way, which was the most ancient; as it would be very easie to shew, were there any necessity of it; and were not the great Antiquity of this sententious way of speaking, apparent enough from that passage of David's 1 Sam. XXIV. 13. As saith the Proverb of the An­cients; wickedness proceedeth from the wicked: which is much like that Greek Adage [...]. For it was very usual with the Wise men of [Page] old (as the Lord Bacon observes in his Eighth Book of the Advancement of Learning) when their observation light upon any thing, that might prove bene­ficial unto common life, to reduce it im­mediately and contract it, either into some short sentence or parable; or else into a Fable. As for Fables they were onely the substitutes, and supplements of Examples; to serve instead of them, while they were wanting, and no longer: when the world abounded with Histo­ries, they became unnecessary, because the shadows of things are usefull onely where the substance cannot be had; and because the aim is more exact, and more pleasant, when the mark is alive. Then those Fables were to give place to this Sententious way of Instruction, com­prising wise observations in a few words: which could be illustrated and inforced by a multitude of examples.

III. And therefore in the fabulous times, we find those even among the [Page] Poets, who forsook Fables and betook themselves to this more profitable way of Instruction: particularly Phocylides and Theognis, whom Julian the Apo­state is bold not onely to compare with Solomon, but to prefer before him. To whom S. Cyril of Alexandria very judiciously answers (Lib. VII. adv. Jul.) that as Solomon's Work is of far grea­ter Antiquity; he being contemporary with Homer himself, and they living a long time after, with Solon and Tha­les in the reign of Croesus: so it is infinitely more weighty than theirs. Who said indeed some pretty, spruce things, but so weak and shallow in com­parison with the manly and deep sense of Solomon's Proverbs; that they were fit onely for the use of Nurses to prattle to their Babes; or at the most for Pae­dagogues to teach little Boys. There is not, for instance, such a wise instruc­tion to be found in all their Books, as the very first of all in Solomon's, which he lays as the ground of all wisedom [Page] (but they alas! did not think of) that the Fear of the Lord is the begin­ning of Wisedom. This as S. Basil observes, is that [...] (which their Philosophers so much talkt of, but did not understand) the onely thing that can purge the soul, and prepare it to be capable of Instruction: which it is as improper, says he, to give to a man of impure affections, as it is to pour a pre­tious ointment into a sordid, filthy Ves­sel.

The like I might say of another most admirable Precept in this Book, to dis­pose the soul for wisedom, viz. trust in the Lord with all thine heart, and lean not to thine own understanding. There is no such word in all their Wri­tings; nor in Isocrates neither (whom that Apostate Prince vainly magnified likewise above Solomon) who may be praised for some profitable lessons he gave to youth, but must stoop, as S. Cy­rill speaks, to this great person; who as he wrote long before him, so far out­went [Page] him in all sort of wisedom, for the instruction both of young and old. Nor doth he onely give precepts of manners, but many excellent admonitions about rewards and punishments: together with lively descriptions of the events of hu­mane actions; which serve much for our information. Many things also he dis­covers of mens most secret affections; of the causes and grounds of the grea­test changes in humane affairs; of the principal things, that are of greatest moment in Government; of the way to avoid all manner of dangers, and to preserve our selves, our fame, our estates: with so many other things of like na­ture, that the Son of Syrack justly said of him XLVII. Ecclus. 14, 15. He was as a floud filled with understanding. His Soul covered the whole earth, and he filled it with dark Parables.

IV. By that name some call these short Sentences, which we call Pro­verbs: though the word Parable pro­perly [Page] signifies onely a comparison or simi­litude. The original of which name is this (as Grotius hath observed in his Prolegomena to Stobaeus) that the most ancient Authours delivered their precepts about manners, or about go­vernment, by comparisons: either full and at length (which the Rhetoricians properly call [...], parable) or cur­tail'd, as we speak, and shortned. And these taken either from things plainly fabulous (as that of the Fruit-trees and the Bramble in IX. Judges, and that of the Thistle and the Cedar, 2 Chron. XXV. 18. of the Hawk and Nightin­gale in Hesiod; the Wolfs, Dogs and Sheep in Demosthenes; and the fa­mous parable of Menenius about the Members of our Body) or else from things likely and probable, as that of Nathan to David, and most of our blessed Savi­our's.

V. But Solomon's Sentences in this Book are not of this Nature, and there­fore [Page] the LXX. use another word, signi­fying a saying as trite and common as the high way; worn, as we say, thred­bare (to use S. Basil's phrase) by every bodies constant use. And so doth the Latin and our English word Proverb, denote some ancient common Saying, which every body hath in his mouth. But the word in the Hebrew, denotes onely any acute and excellent Saying; which is as worthy to be known by all, and to be in every ones mouth, as common Proverbs are. And thus it is used in the most ancient Book of Ho­ly Scripture, for an eloquent speech, much exceeding those that had been made before; in the beginning of the XXVII. and XXIX. of Job. And so the Doctours of the Church explain it. A Proverb, saith S. Basil, is a profitable Saying, delivered with a moderate conceal­ment of the sense, &c. or a pithy Sen­tence; in a few words expressing much sense.

[Page] This is the first signification of the word: though in after-times, every Say­ing that was never so little out of the way of vulgar speech, began by the He­brews to be called Mashall; as may be seen in XX. Ezek. 49. And whether it was figurative, or simple and plain, if it did contain any profitable Instruction, it was called by the same Name; as we learn from the Sentences in this Book.

VI. Which consists of a Preface, and of the Book it self. The Preface is in the nine first Chapters: seven of which seem to be an Admonition what is to be done, and what to be avoided, to make a man capable of Wisedom: which in the eighth and ninth Chapters sets forth her own praises.

Then begins, as you find in the front of the tenth Chapter, the Proverbs of Solomon: which consist of three Parts, or Books. The first Part from the be­ginning of the Xth Chapter, to the 17th verse of the XXII. where a new form of [Page] speech, any body may discern, begins (as I have there noted) and continues to the XXVth Chapter: which may be called the second Part. And then from the XXVth to the XXXth (which is the last Part) follow such Sentences as were col­lected afterwards out of his Writings, or the Writings of those who had recorded them; by some persons whom Hezekiah employed to search the ancient Records. For we are told in 1 King. IV. that he spake in all three thousand Proverbs: which Josephus seems to think were so many Books that perished in the Capti­vity; but S. Hierom takes for so ma­ny Sentences contained in this Book: that is, some of them, for there are in all but 800 verses. And some of them are not Solomon's; for in the end of the Book are added certain Sayings of Agur to his Scholars, and the Instruc­tions of a pious Mother to her Son Le­muel: of all which I have given an ac­count in their proper places.

[Page] VII. And therefore must intreat all those that would profit by this Book to reade the Argument of each Chapter, before they proceed to the Paraphrase: or at least to consult the References which I have made to such passages in it, as will help to make the sense clearer, or to explain difficult places: which sometimes are capable of more senses than one; and therefore if I have not represented them all in the Paraphrase, I doe it in the Argument: designing all along this alone, to give the fullest and properest explication of every phrase; upon which as I have not dilated, so I have expressed the meaning in the plai­nest words, I could find. For as Saint Hierom speaks concerning his own Com­mentaries upon Ezekiel (in the Preface to the Vth Book) my business was not to study the Art of Rhetorick, nor of exact composition, and gracefull language; but to use a carefull dili­gence to hit the sense: resting con­tent [Page] with this praise alone, if the Wise-man's words be understood by my means. And indeed it ought to be the design of every good man, in such Works as these, that the Holy Books (as he speaks in another place) may be made more intelligible and ac­ceptable by his endeavours; and not that his own Writings may be commended, by occasion of those Books.

VIII. And in his time nothing was commended, he saith, but onely that which men fancied to be Eloquence. In this the Latins were then altogether delighted; but nauseated the understan­ding of the Holy Scriptures. Which provoked God, in his just judgments, to deliver them into the hands of those rough Nations, who, in his days, broke in like a floud upon them; and turned their vain affectation of neatness and elegance of speech, into rudeness and Barbarism: which ought to be a cau­tion [Page] unto us, not to give up our selves, to the admiration onely of the language and of the wit of the Stage; lest our minds thereby be so depraved, that we have no relish of the most serious, no not of the sacred Writings, but reject them as insipid things: with which disease if any be infected, they might, by God's Grace, be cured; if they would be pleased to apply their mind, with due attention to the study of this one Holy Book: which wants nothing to en­tertain the minds of all men, though of the widest capacity, with the grea­test variety of pleasure; if they have not perfectly lost their taste, of that which will doe them good, and make them truly happy.

IX. It is recorded by Suetonius of Caesar Augustus, that in his reading all sort of Greek, as well as Latin Au­thours, he chiefly observed, and trans­scribed such wholsome precepts or ex­amples, as might serve him either for [Page] publick or private use: which upon oc­casion he produced, for the Instruction of his own domesticks, or of the Com­manders of his Armies, or the Gover­nours of Provinces, or the Magistrates in his several Cities; according as he thought every one had need of Admo­nition: whom if any man have the heart to imitate, Solomon hath saved him the labour, which that great Per­son underwent. He need not turn over many Volumes, to search for all manner of wise instructions; but be furnished here (and that at an easie rate) out of the vast treasure of Learning, he hath left us in this small Book, with the best Advices that can be given, either to Princes, Counsellours, Judges, and other publick Ministers; or to all sorts of Subjects in their several rela­tions, and in every condition: to make them both pious and politick: to di­rect them in the choice of their Con­sorts; in the education of their Chil­dren; in the management of domestick [Page] affairs, and in their transactions with other men; in contracting or conduc­ting their Friendships; in giving or taking good counsel and reproof; in making or preserving peace; in judg­ing of men, and of the event of their designs; and in short (for it would be a new Book to mention every thing particularly) to instruct every one in all sorts of vertue; especially in the Government of the Tongue: wherein men offend, and whereby they suffer so much, that there is no part of pru­dence more necessary than that, and therefore none more insisted on in this Book.

X. Which contains the Wisedom of that excellent Prince, who could rea­dily resolve all Questions and doubts; penetrate into the nature of all things; and had his own Family and King­dom, in such admirable order, that it astonished her who came from the ends of the earth, to discourse with him. [Page] And it was composed, if we may rely upon the judgment of the Jewish Wri­ters, in his best and most judicious years; when his Kingdom also was in perfect peace, and there was no distur­bance in his affairs.

For the Book of Canticles, say they, was wrote in his youth; the Proverbs, when he was of riper years; the Ec­clesiastes when he was old, and repen­ted of the sins he had been drawn in­to by the snares of Women: who had made this Admirable person, as great an example of folly, as he had been before of wisedom: whence that com­mon saying of theirs; men compose Songs, when they are young, Pa­rables, when they are grown to be perfect men; and Discourses of the vanity of things when they are old.

XI. But the time of his writing these Books is not so material as the design: which is excellently expressed by S. Basil, [Page] in a discourse of his upon the Beginning of this Book. (Tom. I. Hom. XII.) ‘"The Book of Proverbs, saith he, is an Instruction of manners, and a Cor­rection of the passions; and an intire direction of the whole life, containing abundance of precepts about well-doing. The Ecclesiastes touches upon the Na­ture of things; and evidently shews the vanity of every thing in this world: that so we may not think it worth our pains, to be so solicitous as we are about things that swiftly pass away from us; nor waste the thoughts and cares of our mind about empty and vanishing enjoyments. The Song of Songs shews the manner of perfecting Souls. For it contains the happy concord of the Bridegroom and the Spouse: that is, the familiarity of the Soul, with God the WORD."’

XII. I conclude this Preface, as that Great man doth that discourse. ‘"He is wise, not onely who hath arrived at [Page] a compleat habit of Wisedom but, who hath made some progress towards it; nay who doth as yet but love it, or desire it, and listen to it. Such as these, by the reading of this Book, shall be made wiser; for they shall be instructed in much Divine, and in no less Humane learning: it expelling Vice divers ways; and, with as great variety, introducing all manner of Vertues. It bridles the injurious tongue; corrects the wanton eye; and ties the unjust hands in chains. It persecutes sloth; chastises all absurd desires; teaches Prudence; raises mens Courage; and represents Temperance and Chastity after such a fashion, that one cannot but have them in venera­tion."’

Let a man but consent to one thing, which this Book desires, to make these Precepts familiar to his mind, saying unto wisedom (as you find the words VII. 4.) thou art my sister, and [Page] calling understanding his kinswo­man: and he will not fail to be happy. For this is the sum of all, in a few words, ‘Love her, and she shall preserve thee.’

ERRATA.

PAge 116. line 4. add [ a] 159. 27. r. inculcated. 172. 2. kindly affected. 198. 26. he who hath. 247. 13. The best way to. 275. 2. all company. 293. 29. d. his. 297. 11. [...]. 372. 3. considered with. 400. 10. deliver them, &c. 442. pen. house of correction. 444. 22. Margema. 464. 20. look like a re­proach. 476. penult. d. he before cannot. 477. 28. for natural r. mutual.

A PARAPHRASE ON THE PROVERBS.

CHAP. I.

ARGUMENT.

The Title of this Book is joyned to it, as a part of the work, and contained in the six first verses. Where the Authour uses se­veral words to express the matter he in­tends to treat of, viz. Wisedom, Instruc­tion, Understanding, Knowledge, &c. the difference of which I have expressed as well as I could in the Paraphrase, and shall not here criticise upon them. But observe rather that the learning they teach is the most necessary of all other; and therefore so contrived, as he tells us, that the most Ignorant as well as the most Wise may re­ceive great benefit by it.

[Page 2] In order to which, the first principle of it must be carefully observed; which is this: [a] that a due sense of God is a most ne­cessary qualification to profit by these In­structions; which will signify nothing to Epicures, and such like profane persons. This is the very first word of the Book v. 7. teaching us, that our first care must be to possess our minds with a lively sense, that there is a God; and that the highest Wise­dom in the World is to study to please Him, and to know what will please Him; and to be fearfull to offend Him, by any neglect of Him, or by doing any thing con­trary to his Will. Which fear of offen­ding God is commonly founded in a dread of his punishments; which perhaps gives the first rise to this fear: however Nazi­anzen well observes (Orat. XXXIX. p. 628.) that we must not, if we would be wise, first begin in Contemplation, and so end in Fear; (for an unbridled Contem­plation is very dangerous) but being tho­roughly seasoned and purged, and as one may say attenuated, and humbled by Fear, so to be carried aloft in Contemplation.

This is the first step to Wisedom, and the se­cond is; [b] next to God, to bear a great reverence to Parents, both natural and spiritual: to God's Ministers, that is, and to all Teachers and Instructors; to whom if Children be not bred to give a [Page 3] great regard, they seldom prove vertuous. v. 8. Where it is very observable how much Humane Laws differ from Divine: the former generally onely providing that due regard be given by Children to their Fa­thers, but taking no notice of Mothers; as may be seen in the Persian Laws mentioned by Aristotle, the Roman described in the Digests and Constitutions, and several pas­sages of the Greek Philosophers, which we find in Epictetus and Simplicius, who (as Grotius notes upon the Fifth Command­ment) consult onely the honour of the Fa­ther: but God in his Law takes care to preserve a just reverence both to Father and Mother equally; as the persons whose mi­nistry He uses to bring us into the World. And accordingly not only Solomon in this place and many other, but the Son of Sirach also (who was bred under that Divine In­stitution) presses the duty oweing to both very largely; in the first sixteen verses of the III. of Ecclesiasticus.

Now one of the first things Parents should take care of, is to teach their Children [c] to avoid evil Company (as it follows here v. 10.) and then to represent Vice in its true colours, as Solomon here doth one sort of wickedness, v. 11, 12, &c. the root of which he shews is love of money: which therefore should be lookt upon as most odi­ous; and indeed the root of all evil, v. 18, 19.

[Page 4] Their stupid blindness also is to be represen­ted, who will take no warning: but though destruction be plainly before their eyes in the way wherein they are; yet will go on to complete their ruin, v. 17.

And they are to be admonished also to hearken to the voice of Wisedom presently, where­soever they meet with it: which is every where, v. 20, &c. Which is pressed here ( v. 24, &c.) from this consideration, that there will be a time when they shall stand in need of God's help; but not find it, if they have slighted his importunities to obe­dience. For He is not onely good but just also: and not so easy, as to be moved merely by Prayers and Intreaties (and that when we are in distress) which have more of self-love in them, than love to Him. Whose wise Providence requites men in their kind; and destroys them by that which they most desire.

‘"In short, in this Chapter he introduces Wisedom speaking to his Son, or to her Children in general; inviting them to love her, and by no means to tread in the way of Sinners: but to keep close to her directions; threatning destruction to those who contemned this Counsel."’

There seem to be three Proverbial Sayings in it. One v. 17. which may be four or five ways interpreted: two of which I have comprised in the Paraphrase, being the [Page 5] most common and natural. Another v. 31. like to that in Terence, Tute hoc intri­visti, omne hoc vorandum est tibi. And the other in the next v. 32. Where those words, the prosperity of Fools shall destroy them, teach us that it is a great part of Wisedom, to be able to bear a great for­tune, as we call it. Of which among the Jews Jason was an example in after times, who was undone by his Successes, 2 Maccab. v. 6, 7, &c.

1. THE pro­verbs of Solomon, the son of David, king of Israel;

1. THIS Book con­tains some nota­ble and very usefull Say­ings of that wise Prince, King Solomon, the Son of that devout Prince, King David: by whose special appointment he succeeded him in the government of God's peculiar People Is­rael; for which (accor­ding to David's Prayer LXXII. Psalm, and his own 1 Kings III. 9.) God indued him with an extra­ordinary degree of under­standing.

2. To know wise­dom and instruc­tion, to perceive the words of un­derstanding;

2. The scope of them, is to make a Man know what it is to be truly wise; [Page 6] and instruct him how to a­void those errors which Men are apt to fall into, or to correct them if he hath been misled and run into them; and to make him understand when good ad­vice is given him, nay, to be able to give it unto o­thers.

3. To receive the instruction of wisedom, justice, and judgment, and equity;

3. For they will furnish him with the most excel­lent notions, and make him capable to understand things of highest concern­ment: both how to be just and good in all private transactions; and in pub­lick trusts and offices to judge and act according to right and equity; and eve­ry other way, to be upright and exactly vertuous.

4. To give sub­tilty to the simple, to the young man knowledg and dis­cretion.

4. The most unskilfull and incautious persons, may here learn to be circumspect and wary; and they who are childish and inconside­rate get so much know­ledge, as to behave them­selves with prudence and discretion.

5. A wise man will hear, and will increase learning: and a man of un­derstanding shall attain unto wise counsels:

5. As for him that is wise already, he will not lose his labour in reading this Book; which will make him still wiser. And indeed it is principally de­signed for the improve­ment of him that is so wise, as to be willing to learn more: who shall both gain a clearer knowledge of what he understands; and also make such additions, that he shall be fit to be a counsellor to Kings, and go­vern the affairs of State in the greatest Kingdoms.

6. To under­stand a proverb, and the interpre­tation; the words of the wise, and their dark say­ings.

6. He shall comprehend the most usefull Maxims; and be able to express them also with the greatest ele­gance: the weightiest say­ings of wise men shall be easy to him; and their ab­strusest notions shall not be hidden from him.

7. ¶ The fear of the LORD is the beginning of knowledge: but fools despise wise­dom and instruc­tion.

7. ¶ In the first place then, let all both simple and wise, look upon an awfull sense of God, a de­vout affection to Him, and fear to offend Him as the [Page 8] chiefest point, and the very foundation of all Wisedom: Without which men are but Fools; and, having no regard to their Creator, will despise the wisest In­structions that I can give them. See Arg. [a]

8. My son, hear the instruction of thy father, and forsake not the law of thy mother:

8. And next to God let me advise thee, my Son (or whoever thou art that comest to learn of me in this Book) to reverence thy Parents. And not one­ly to hearken unto thy Fa­ther, when he teaches thee to fear God, or tells thee that thou dost amiss; but to let thy Mother's com­mands be a Law to thee; especially when she bids thee observe the Directions of thy Tutors and publick Instructors, unto whom she commits thee: from which be sure never to depart. See Arg. [b]

9. For they shall be an ornament of grace unto thy head, and chains about thy neck.

9. But value their coun­sels more than the fairest ornaments thy Parents can put upon thy head; or the most precious chains [Page 9] wherewith they can adorn thy neck: for they shall add a far greater grace unto thee; and make thee more acceptable both with God, and with all worthy men.

10. ¶ My son, if sinners entice thee, consent thou not.

10. ¶ There will be those who will make it their bu­siness to seduce thee from their obedience; but re­member, my Son, that none can love thee so well as they: and therefore if leud persons (who have no respect to God, or to their pious Parents and In­structors,) perswade thee to bear them company, by no means yield to their greatest importunities; but flee their society. See Arg. [c]

11. If they say, Come with us, let us lay wait for bloud, let us lurk privily for the innocent without cause.

11. They may represent perhaps what advantage it will be to thee, to joyn with them in the breach of the very next Command­ment to that, of honouring thy Father and thy Mo­ther: saying, come along with us to our lurking pla­ces, where no body can [Page 10] see us; and from thence set upon a wealthy Tra­veller, who is to go that way, and take away his life: what though he be innocent, we shall the more easily dispatch him, when he suspects no dan­ger and hath given us no provocation.

12. Let us swal­low them up alive, as the grave, and whole, as those who go down into the pit:

12. And though he should have many Ser­vants or Companions with him to defend him, let not that affright thee; for we are enow of us to kill them all with ease and in a moment, or to strangle them and bury them alive: so that none shall escape to tell any tales; nor shall they make any noise; nay, it shall not be known what is become of them.

13. We shall find all precious substance, we shall fill our houses with spoil:

13. The booty shall be great; for we are sure to find vast treasures, and all manner of precious things: enough to inrich us all, and furnish our Houses bravely; that we may live splendidly all our days.

14. Cast in thy lot among us, let us all have one purse:

14. Come in for a share of it; and thou shalt have as much of it as we, who have been longer at the trade: for we live like Friends, among whom all things are common; there is but one purse among us all, in which every one hath an equal interest.

15. My son, walk not thou in the way with them; refrain thy foot from their path.

15. But, My Son (or whoever thou art that wilt learn of me) let them not prevail with thee, to go along with them; or to betake thy self to such a course of life: but if thou findest an inclination to it, stop it presently; and stir not one step in their com­pany, or after their ex­ample.

16. For their feet run to evil, and make haste to shed bloud.

16. For it is not one single murther (or robbe­ry) in which they will in­gage thee (though the guilt of that is too horrid to venture upon) but they will be always hurrying thee to some new mischief or other: and as soon as one mischief is over, they [Page 12] will be ready for, and make haste to commit ano­ther.

17. Surely in vain the net is spread in the sight of any bird.

17. Flee from their so­ciety therefore, now that I have given thee this war­ning: and be not so foolish and incautious as the silly Birds; who use to run in­to the snare or the net, which they see the Fowler lay before their eyes. (VII. 23.)

18. And they lay wait for their own bloud, they lurk privily for their own lives.

18. For as he doth not lay his net in vain, but they are caught therein, so assure thy self these men are setting a trap for them­selves, when they lie in wait to take away the lives of others: for they shall not always escape the hand of Justice; but at last be taken and suffer, either by a special ven­geance of God, or by his Ministers, what they have deserved.

19. So are the ways of every one that is greedy of gain: which ta­keth away the life of the owners thereof.

19. Such is the fate of him that greedily indea­vours to inrich himself by such wicked means. As [Page 13] the Bird inticed by a little chaff falls into a snare, which it doth not per­ceive; so he on a sudden loses his life, to satisfy a vain desire of worldly pelf, which then he cannot en­joy.

20. ¶ Wisedom crieth without, she uttereth her voice in the streets.

20. ¶ Let me advise you therefore rather to hearken to the manifold instruc­tions of Wisedom; whose most excellent counsels you cannot but be as well acquainted withall, as you are with that which is pro­claimed in the open streets: For you hear them in the plain dictates of your own Consciences, in the Laws of God, in the Mouth of his Prophets and Ministers, in the Admonitions and Examples of good Men, and in the Course of his Providence and wise Go­vernment; which call up­on you more earnestly and loudly, than these leud Se­ducers, to follow and obey them.

21. She crieth in the chief place of concourse, in the opening of the gates: in the city she uttereth her words, saying,

21. There is no place where this Cry of Vertue and Piety is not heard; which is not ashamed of it self, nor lurks in darkness, like those impious Sedu­cers, but appears openly in the midst of the greatest crowds; where no noise can drown its voice, no business, either publick or private, can thrust by its reproofs; but still it inter­poses it self, and every bo­dy, even those wicked Men that flee from it, hear it calling to them;

22. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

22. And representing their unaccountable folly and stupidity, in such un­answerable Questions as these. Is it not apparent by many examples, that such men as you are de­ceived and abused with vain hopes? Why then do you continue the cheat? Have you not play'd the fool long enough, but you will still act against your reason and against your in­terest? Where lies the [Page 15] pleasure of scoffing at Reli­gion and Vertue, that you will never give it over? Is any man so wise, that he needs no Monitor? Or is Ignorance so laudable, that a man should hate those who would inform him?

23. Turn you at my reproof: be­hold, I will pour out my spirit unto you, I will make known my words unto you.

23. Do not turn away from such checks as these; but repent in time, and re­solve to learn your duty. It is not too late, for if you will listen to the secret rebukes of your own Con­sciences, and to the open reproofs of my Prophets, and follow their directions, I will plentifully commu­nicate my mind, and in­fuse the very sense of it in­to you; It is not hard to find, nor will I conceal any thing of it, but plain­ly shew you all that I re­quire of you.

24. ¶ Because I have called, and ye refused, I have stretched out my hand, and no man regarded;

24. ¶ Which offer if you refuse, nay, go on ob­stinately to despise instruc­tion, then hear the doom which God, whose voice Wisedom is, passes upon [Page 16] you. Because I have pres­sed you often to amend, and ye would not yield to me; nay, I have been very urgent and earnest with you (offering you my assistance, heaping up­on you many benefits, and when they would doe no good, laying on correc­tions, as well as shewing you the way to happiness) and none of you would so much as attend unto me:

25. But ye have set at naught all my counsel, and would none of my reproof:

25. But, quite contrary, set at naught all the good advices I gave you, as if they had been but vain and idle words; and slight­ed all my reproofs and threatnings, as if they had been ridiculous, or of no moment:

26. I also will laugh at your ca­lamity, I will mock when your fear cometh;

26. Therefore I will re­pay you in your kind; and as little regard what be­comes of you, in the day of your calamity (which like a dismal Cloud I will bring upon you unavoida­bly) I will be utterly unconcerned, when you [Page 17] know not which way to turn your selves; but are become the scorn of those, who shall see you quake and tremble at that, which before you would not fear at all.

27. When your fear cometh as de­solation, and your destruction cometh as a whirlwind; when distress and anguish cometh up­on you.

27. Though it prove such a dreadfull calamity, as will lay all waste, it shall not move me to relieve you; but I will let it sweep you and all you have away like a whirlwind: and when you fall into the most pinching outward distresses, and into the sorest anguish of mind; you shall evidently see, it was my pleasure to reduce you to those inextricable straits and pressures.

28. Then shall they call upon me, but I will not an­swer; they shall seek me early, but they shall not find me:

28. For then (hearken all you that have not yet sinned to this degree of obstinacy) it will be very hard for these men not to think of me, whom before they would not regard: nay, they shall cry to me for help, but I will send them none; they shall seek my favour im­portunately, but without the least success.

29. For that they hated know­ledge, and did not choose the fear of the LORD.

29. Because, when time was, they hated that know­ledge, of which now they are forced to be desirous: and when they were earnest­ly solicited to have some re­gard to God and to Religion, they would not consent un­to it:

30. They would none of my coun­sel: they despised all my reproof:

30. But (as was said be­fore) rejected my good Ad­vice with such disdain, as if it had been a grievance to them; and slighted, nay contemned all those Re­proofs, whereby I would have reclaimed them from their Impiety.

31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

31. Therefore, as it is just that men should reap what they sow, and eat such Fruit as they plant, so these men shall suffer the punish­ments, which their wicked doings naturally produce: nay, be glutted and surfetted with the miserable effects of their own counsels and con­trivances.

32. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.

32. For let them alone and they need no body but themselves to destroy them: [Page 19] their escaping dangers, onely making them more audaci­ous to run into them; and their receiving daily addi­tions of riches and honours, supplying their folly with means to hasten their undo­ing.

33. But whoso hearkeneth unto me, shall dwell safely, and shall be quiet from fear of evil.

33. Such a vast difference there is between wicked and vertuous Men. For whoso follows my Counsels, and takes the courses to which I direct him, shall even then be safe, and possess what he hath in peace, when he sees these Fools come to ruin: Nay, he shall not be so much as disturbed with the fear of any mischief; but rest secure of a watchfull Providence over him.

CHAP. II.

ARGUMENT.

The attention of those that reade this Book be­ing bespoke in the foregoing Chapter, He per­swades them not onely to reade but to receive [Page 20] and obey these good Counsels; by represen­ting the benefits of being wise, that is, good and vertuous; and the mischiefs a man shall thereby avoid. The chief is, that he is sure to be under the guidance and blessing of God; who will impart more and more of himself to those that study Wisedom; which is the scope of the former part of this Chapter: and as on the contrary, if he do not order his ways by the rules of Wisedom he is sure to wander most dangerously, so if he keep close to them they will preserve him from utter ruin; which is the design of the latter part of it. Where under the figure of an Adulterous Wo­man, v. 16. some think he perswades us to shun all those [a] Doctrines which draw away the mind from God; such as those of the Epi­curaeans and Idolaters. But I take this to be intimated before v. 12. and therefore un­derstand him literally: and then he seems to give a caution, against the breach of the next Commandment to that mentioned in the first Chapter, v. 10, 11. where he charges his Son by no means to consent to joyn with Murthe­thers; and here to shun Fornication and A­dultery, which alienate the mind quite from Wisedom, v. 16, 17, &c.

This therefore is one of the first things Wise­dom directs us unto, and a principal benefit we receive by it; to preserve our Under­standings from being corrupted, by keep­ing our Bodies pure and undefiled. For too [Page 21] many, giving up themselves to fleshly Lusts, are thereby wholy perverted, and never re­cover themselves: but live and die like Fools.

And one of the next points of Wisedom is, [b] to be taught by the dear bought experience of others; who have been ruined Body and Soul, by those leud Courses to which we are inticed. And here the wise Man leads us back as far as the Old World: which was wholy destroyed by such vilanies as mens bru­tish Lusts and Passions carry them to commit. This seems to be implied in the word Repha­im, v. 18. (concerning which see Mr. Mede, p. 42.) who being abominably debauched themselves, had corrupted the rest of the World: so that there was no way left to purge it, but by extirpating the whole race of Mankind; except the Family of Noah.

In short, here are both Promises and Threat­nings to excite us to the study of Wisedom; together with good Directions to make our Proceedings successfull: which are princi­pally these. First, our own diligence; se­condly, dependence upon God for help and assistance; thirdly, a due value of that which we seek; fourthly, avoiding such things as will plainly seduce us; and last­ly, putting in practice what we know, that we may know more: for want of which many learned Men have proved worse than the most ignorant. Most of these are the sense [Page 22] of the beginning of the Chapter; and the last of them is the sense of v. 10, 11.

[c] There are those who look upon v. 4. as a Proverbial Saying, borrowed from those that dig in Mines: the former part of it expres­sing eager desire and great diligence; and the latter invincible resolution and constant per­severance, notwithstanding those difficulties that occur to discourage our labour. Both which I have taken notice of in the Para­phrase; though I see nothing Proverbial in it, more than in many other similitudes.

[d] I do not know whether I need observe (it is so easy) that the phrase we meet withall v. 19. go unto her, is a modest expression; used frequently in the holy Books: as may be seen very often in one Chapter XXXVIII. Gen. 2, 8, 9, 16, 18.

1. MY Son, if thou wilt receive my words, and hide my commandments with thee;

1. AND now, My Son, whose happiness I most heartily desire, let me tell thee for thy further in­couragement; that if thou dost entertain these Exhorta­tions, which I have now gi­ven thee; and keep these Precepts in remembrance, for the same end that Corn is sown and covered in the ground.

2. So that thou incline thine ear unto wisedom, and apply thy heart to understanding:

2. Lissening with diligent attention, not to the intice­ments of such evil Men as I have described but, to the counsels and instructions of Wisedom; with sincere af­fection applying thy mind to understand thy duty:

3. Yea, if thou criest after know­ledge, and liftest up thy voice for understanding:

3. And moreover, if thou expressest such a desire of it, as men do of that which they most need; and with­out which they are in dan­ger to perish: praying those that are able to inform thee; and beseeching God likewise with ardent devotion, that He would bring thee ac­quainted with it:

4. If thou seek­est her as silver, and searchest for her, as for hid treasures:

4. If thou dost value this Wisedom above the greatest Treasures, and shew thy e­steem of it by studious seek­ing for it, as covetous Men do for money: laying hold upon all occasions of profi­ting in knowledge, and pur­suing thy advantages (as they do) when thou meetest with them; not giving over thy labour presently, if thou findest not what thou desi­rest; [Page 24] but enquiring still, and sparing no pains to know what the will of the Lord is: See Arg. [c]

5. Then shalt thou understand the fear of the LORD; and find the knowledge of God.

5. Then thou shalt not fail to understand what it is to be truly religious; and that there is no Wisedom comparable to it: and shalt find also what reason there is to reverence, worship and so­licitously obey Him, who is the Almighty Creator, Go­vernour, and Judge of all the World.

6. For the LORD giveth wisedom: out of his mouth cometh knowledge and un­derstanding.

6. For as Wisedom, no less than all other good things is the gift of the Lord (without whom all our pains and study about it will be ineffectual) so there is no doubt He will bestow it on those who esteem it above all worldly goods; especially this most necessary part of it: which He hath already im­parted to us by his Prophets and Men inspired; who have given us a true knowledge and understanding of Him.

7. He layeth up sound wisedom for the righteous: he is a buckler to them that walk uprightly.

7. And have assured us, that he hath solid and dura­ble [Page 25] Blessings (transcending all the transitory things of this life) reserved in store for upright Men: and will protect all those by his Al­mighty Providence, whose care it is to perform and complete obedience to Him in all things.

8. He keepeth the paths of judge­ment, and preserveth the way of his saints.

8. That so he may pre­serve them in their integri­ty; and incourage them nei­ther to swerve from the rules of Justice, nor to cease to exercise Mercy and Kind­ness: For he hath a great favour to such pious Persons; and will be their keeper and defender in such procee­dings.

9. Then shalt thou understand righteousness, and judgment, and e­quity; yea, every good path.

9. By which thou shalt understand that Justice and Mercy in thy private dea­lings, and faithfull discharge of thy trust in all publick Offices, and uprightness in every other Vertue; are all of them the best, the most plain, easy, and natural way a man can take to be happy.

10. ¶ When wisedom entreth into thine heart, and knowledge is pleasant unto thy soul;

10. ¶ And when Wise­dom hath thus taken posses­sion of thy very heart and affections; and thou findest an inward pleasure and satis­faction, by observing the rules of Piety and all manner of Vertue.

11. Discretion shall preserve thee, understanding shal keep thee:

11. This alone will be a sufficient security to thee, and make thee unwilling to depart from them. For thy own experience will teach thee that it is the greatest cunning to go in those plain and open ways; and that no men understand their own interest so well, as they that cannot be perswaded by any means to forsake them.

12. To deliver thee from the way of the evil man, from the man that speaketh froward things.

12. Though otherwise thou mightest be seduced in­to a wrong course, yet this will deliver thee from that danger; and not suffer thee to be perverted by the mouth of him, that would subtilly insinuate his leud Principles into thee.

13. Who leave the paths of up­rightness, to walk in the ways of darkness:

13. Though thou shouldst be assaulted by many of them, thou shalt easily dis­cover [Page 27] their folly; in leaving the streight, plain and even paths of Vertue, to walk blindly they know not whi­ther in the perplexed ways of Vice and Wickedness:

14. Who rejoyce to doe evil, and delight in the fro­wardness of the wicked.

14. Being so mad as to rejoyce when they have done any mischief; and having no higher pleasure than to per­vert others, and make them as bad as themselves:

15. Whose ways are crooked, and they froward in their paths.

15. That is, to draw them aside, and intangle them in intricate ways, directly cross to their own interest, safety, and pleasure; for the whole course of their life is nothing else, but a shamefull contra­diction to their soberest Rea­son and best Understanding.

16. To deliver thee from the strange woman e­ven from the stranger which flattereth with her words:

16. But such is that sweet satisfaction which (as I said v. 10, 11.) thou wilt find in the affectionate love of true Wisedom, that it will deliver thee, not onely from the Snares of wicked Men; but, which is more dange­rous, of a naughty Woman: whose company (though so pernitious that God would [Page 28] have thee perfectly estranged from her, as if she were not of the Commonwealth of Israel, yet) hath powerfull charms in it, to flatter thee into her embraces. See Ar­gument [a]

17. Which for­saketh the guide of her youth, and for­getteth the cove­nant of her God.

17. Above all other, from that filthy Adulteress, who is so leud as to leave her Hus­band (though a worthy and perhaps noble Person) to whom she was joyned in her youth, when love is in its greatest warmth, and took him for her Guide and Go­vernour: but hath wicked­ly broken the Laws of God, and violated the solemn vow of fidelity to him, which she made when they were mar­ried.

18. For her house inclineth un­to death, and her paths unto the dead.

18. The least degree of of that discretion which Wise­dom infuses, will teach thee to avoid her Society, who loves no body, now that she hath forsaken him that had her first affection; but seeks the ruin of all that go to her House: where, by one means or other, they [Page 29] are in danger to meet with their Grave, and be sent to keep company with those old Gyants; who corrupted Mankind with such filthiness and violence, that they brought a deluge upon the Earth. (VI. Gen. 4, 5, 11.) See Arg. [b]

19. None that go unto her, re­turn again, nei­ther take they hold of the paths of life.

19. And this is very re­markable, that it is rarely seen that any body who is drawn into her impure em­braces, ever gets out again: but she holds them all so fast by her inchantments, and they are so blinded and be­wildred by her arts; that, like Men who have quite lost their way in a strange Coun­try, they seldom or never can hit into it, and recover themselves, to a vertuous way of living. See Argu­ment [d]

20. That thou mayest walk in the way of good men, and keep the paths of the righteous.

20. In which the sincere love of Wisedom ( v. 11, 12, &c.) will so secure thee; that escaping her snares, as well as those of wicked Men, thou mayst imitate those excellent Per­sons [Page 30] the Patriarchs and Pro­phets; and be preserved in the paths of those righteous Men, who followed after them.

21. For the up­right shall dwell in the land, and the perfect shall remain in it.

21. Which is as much as to say, that thou mayst be perfectly happy: for men of integrity (according to God's promise XI. Deut. 8, 9, 21.) shall peaceably enjoy this good Land which God hath given us; and they that stu­dy sincerely to please Him in all things, shall leave it in possession to their Posterity after them.

22. But the wicked shall be cut off from the earth, and the transgres­sours shall be root­ed out of it.

22. But such impious Men, as I spoke of (ac­cording to what God him­self hath also denounced XI. Deut. 17. and other pla­ces) shall be cut down from the Earth; where they may flourish, like a Tree, for a time: nay, they that give themselves up to doe wicked­ly, and keep no faith with God nor Man, shall be pluckt up, like a Tree, by the very roots, and leave none to pre­serve their memory behind them.

CHAP. III.

ARGUMENT.

In this Chapter he continues to press obedience to the precepts of Wisedom; from the considera­tion of the Benefits that are to be reaped thereby. Which he began to speak of in the foregoing Chapter (touching also there upon the mischiefs on the contrary side) but here handles more largely; and explains it not onely in general but in several particular Precepts: for instance, liberality to God's Ministers, v. 9, 10. patience in adversity, v. 11, 12. the foundation of which is an in­tire trust in God and his Fidelity, who will honour those that honour Him, in his Mini­sters; and never desert those in their trouble, who doe good when they are in their prospe­rity, v. 5, 6.

After these things he returns to the general Exhortation, v. 13, &c. advising every one to learn the Doctrine delivered by God, and to be obedient; and not to be so foolish, as to prefer their own wisedom or craft before it. To which he adds Promises, and Commina­tions; together with several Advices; which I need not note particularly, because they lie plainly before their eyes who will reade the Chapter.

[Page 32] I shall onely observe that he represents Wisedom [a] ( v. 16, 17, &c.) that is, Religion and Vertue, as other Authours have done (par­ticularly Cebes in his Tables) in the shape of a beautifull Woman, or rather Queen; with her Arms extended, in the posture not onely of directing, but also of rewarding her Lovers and Followers. For she holds forth in her Right hand the great blessings of Health, and length of days, unto all those that will walk in the way to which she points. And it was but just to place this in her Right hand, that is, to give it the precedence; be­cause it was the chief promise of the Law; and indeed the most desirable of all earthly Blessings, without which nothing can be in­joyed; no not our selves.

And then, after this, follows Wealth and Repu­tation; things that Mankind mightily covet; which he places in her Left hand; as inferi­our Blessings, but that come also from her gift.

And as for cheerfulness in all conditions, there are no Pleasures he affirms like those, which wait upon her, and attend her motions. Safe and secure Pleasures; which do not merely gratify us for the present, and then expose us to danger and leave us sad afterward: but give us a peaceable possession of perpetual joy; which never dies nor decays, but, like the Tree of Life, remains fresh for ever. This he proves v. 19, 20. and amplifies in the rest of the Chapter.

[Page 33] [b] In which some observe three Proverbial Sayings: One v. 8. which seems to be but a metaphorical representation of that firmness, that vigorous health, and chearfulness of mind, which Vertue imparts: the other in v. 12. [c] whom the Lord loveth he cor­recteth; which Theodoret upon XII. Hebr. 6. calls indeed [...], a Prover­bial Admonition, belonging to such Parents, Guardians and Masters, as are carefull of those committed to their charge: but he names it so, I suppose, onely because he found it in the Book of the Proverbs. The last in v. 18. [d] Tree of Life: which seems to be a Proverbial Speech (used afterward more than once in this Book) for that which pro­longs Life; and makes it very delightfull and pleasant, as well as firm and durable: If we understand it of Christ, the wisedom of God, (as Origen, Saint Ambrose, Saint Austin and others do) or of his Doctrine, which is the same: it is literally true that He gives immortality, as the Tree of Life in Paradise would have done.

1. MY son, forget not my Law; but let thine heart keep my command­ments.

1. LET me then again in­treat thee, whoever thou art that comest to learn of me (who loveth thee with a Fatherly affection) not to be careless and negli­gent in the observance of [Page 34] these Instructions: but re­member them, and love them, and set thy self hear­tily to doe whatsoever I com­mand thee.

2. For length of days, and long life, and peace shall they add to thee.

2. For this is the surest way to that which all men naturally desire, and seek to attain: a long Life, in firm health, vigor and strength; with all manner of happiness and prosperity, XXX. Deut. 18, 20.

3. Let not mer­cy and truth for­sake thee: bind them about thy neck, write them upon the table of thine heart.

3. Of this thou canst not miss, if thou wilt be stedfast­ly good and just; for the in­finite bounty of God, and his faithfulness to his Promises will secure these Blessings to thee: therefore let my Com­mandments be ever before thine eyes; fix them in thy Memory, and in thy Affec­tions, as if they were ingra­ven upon thy Heart; and look upon it as the greatest ornament to be obedient to them.

4. So shalt thou find favour and good understan­ding in the sight of God and man.

4. Which is as much, as if I had bidden thee acquire favour with God; and un­derstand, on all occasions, [Page 35] what is good for thy self: ordering all thy Affairs with such judgment and pru­dence, as to be in high e­steem with Him and with Men.

5. ¶ Trust in the LORD with all thine heart; and lean not unto thy own under­standing.

5. ¶ And assure thy self there is no rule of prudence like to this, to confide in God intirely; and to depend wholly on his Providence, for good success in well do­ing: not imagining that by thy own wit and policy, thou canst contrive such e­vents as thou desirest, and bring about what thou de­signest.

6. In all thy ways acknowledge him, and he shall direct thy paths.

6. No, in all thy under­takings both private and pub­lick, be sensible of his over­ruling Power; observe his Laws; and implore his fa­vour and blessing: and He shall guide thee in thy pro­ceedings; and bring them to an happy issue, as He in his Wisedom sees best for thee.

7. ¶ Be not wise in thine own eyes: fear the LORD, and de­part from evil.

7. ¶ Never be guilty of such folly, as to conceit thine own wit to be so great, that thou canst manage things [Page 36] thereby in thine own way (neglecting the Rules that He hath prescribed thee) to thy satisfaction: but have a religious regard to Him, who can either disappoint or pro­sper thee, as he pleases; and, fearing to offend his Majesty, avoid most cautiously those practices that He hath for­bidden thee.

8. It shall be health to thy na­vel, and marrow to thy bones.

8. This is the way to pre­serve a good habit both of Soul and Body: and in all conditions to remain unde­jected; nay, cheerfull and fully satisfied, whatsoever happens. See Arg. [b]

9. Honour the LORD with thy substance, and with the first-fruits of all thine increase.

9. As for example, there are those who think it pru­dence to save all they can; though it be by robbing God Himself: But, if thou wilt be truly wise and happy, ho­nour Him in his Ministers, by paying them their tithes duly; and bringing oblations to his house at the three so­lemn Feasts; (XXIII. Exod. 14, 15.) together with the first-fruits of all that thy E­state produces (XXII. Exod. [Page 37] 29, 30.) in token of thy gratitude to Him, and that all thou hast is his, and can­not thrive without his Bles­sing.

10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

10. Which He will powr upon thee abundantly; and convince thee, by lading the Earth with Fruit, and sen­ding a seasonable as well as plentifull Harvest and Vin­tage, that this is the way, not to diminish but, to en­crease the Estate which God hath given thee. XXVIII. Deut. 4, 5. 2 Chron. XXXI. 10.

11. ¶ My son, despise not the chastening of the LORD: neither be weary of his correction.

11. ¶ And suppose it be his pleasure that any affliction should befall thee; My Son, ( v. 1.) let not that dissatisfy thee; nor make thee, either doubt of his gracious Provi­dence over thee, or out of impatience take any unlaw­full course to remove it from thee.

12. For whom the LORD loveth he correcteth, even as a father the son, in whom he delighteth.

12. But rather submit un­to it, as a part of his Father­ly Discipline, which cannot hurt thee; but onely correct something that is amiss in [Page 38] thee: For we are sure He loves those that keep his Commandments; and there­fore nothing that proceeds from his love ought to be de­spised; or received with an abject mind; but duly estee­med by them, and raise their expectation of some good from the affliction: which should no more make Him suspected of any unkindness, than a tender Parent is, when he whips the Child in whom he delights; and to whom he wishes so well, that he will not let him be unchastised. See Arg. [c]

13. ¶ Happy is the man that findeth wisedom, and the man that getteth understan­ding.

13. ¶ Happy, more hap­py than can be expressed, is that man, who attains to this degree of wisedom; and ac­quires (though it cost him the greatest pains and la­bour) such an understanding of God and belief of his Pro­vidence, as, notwithstanding any troubles that befall him, still to adhere unto Him in faithfull obedience. ( v. 7.)

14. For the merchandise of it is better than the merchandise of sil­ver, and the gain thereof than fine gold.

14. If it were to be bought for money, one would pur­chase [Page 39] it at any rate: for the profit of it is infinitely to be preferred, before all the ad­vantages that can be made by silver and gold.

15. She is more precious than ru­bies: and all the things thou canst desire, are not to be compared unto her.

15. The most precious Pearls are not so valuable: nor can our boundless Fancy present any thing to our Wishes, that is worthy to come in competition with it.

16. Length of days is in her right hand: and in her left hand riches and honour.

16. For true Wisedom presents us, as we say, with both hands: teaching us in the first place such prudence and moderation, as by the Divine Blessing prolong our days (which none of those things can doe for us) and in the next place, adds both riches and honour; which men foolishly and vainly seek to get and to keep by other means. See Arg. [a]

17. Her ways are ways of plea­santness, and all her paths are peace.

17. And besides all this, there is a singular pleasure, nay the highest delight, in all the acts of Vertue to which Wisedom directs her Followers: who are always, either in perfect sasety by [Page 40] well-doing; or, if any trou­ble come upon them, have that inward tranquility and satisfaction, which nothing else could give them.

18. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.

18. In short, Wisedom leads into a Paradise; and supplies the place of that Tree of Life, from whence our first Parents were ba­nished: that is, gives not onely a present, but an im­mortal satisfaction, to all those that strongly appre­hend and retain her Precepts; and therefore I again pro­nounce him happy ( v. 13.) above all other men, and above all expression, who constantly and firmly ad­heres unto them. See Ar­gument [d]

19. The LORD by wisedom hath founded the earth; by understanding hath he established the heavens.

19. For they are a partici­pation of that wonderfull Wisedom and Understan­ding, whereby the Lord set­led the Earth, in that place where it remains fixed; and disposed the heavenly Bodies in that admirable and un­changeable order, which He would have us imitate.

20. By his know­ledge the depths are broken up, and the clouds drop down the dew.

20. In works of mercy and goodness especially: whereby we plainly commu­nicate with Him in that knowledge, by which the Lord made fountains of wa­ter gush out of the Earth, for the use of all living Crea­tures; and the Clouds drop down plentifully their re­freshing dews, for the che­rishing of Plants and Grass, which in hot Countries ma­ny times have no other moi­sture.

21. ¶ My son, let not them de­part from thine eyes: keep sound wisedom and dis­cretion.

21. ¶ My Son (to whom my affection is so great that I cannot but again repeat it, v. 1. 11.) let me prevail with thee to fix these good instruc­tions in thy mind: look up­on them as the most solid Wisedome, and the greatest cunning and policy; and ac­cordingly observe them.

22. So shall they be life unto thy soul, and grace to thy neck.

22. For they will revive and chear thee, when other things fail thee: and inable thee also with acceptable words to comfort those, whom the fame of thy Wise­dom shall invite to learn of thee.

23. Then shalt thou walk in thy way safely, and thy foot shall nor stumble.

23. When thou goest abroad about thy business thou shalt dispatch it the more cheerfully; because thou art sure of God's Provi­dence over thee: and wise­dom will direct thee to avoid those stumbling blocks, by which others fall into sin and danger.

24. When thou liest down, thou shalt not be a­fraid: yea, thou shalt lie down, and thy sleep shall be sweet.

24. And when thou comest home to rest from thy labours, thou shalt not be troubled with fear of what may hap­pen, whilst thou art asleep; but (having nothing within to discompose thee) shalt lie down securely, and, by a sound and sweet repose, be refreshed to return to thy employments.

25. Be not a­fraid of sudden fear, neither of the desolation of the wicked when it cometh.

25. In which, if thou shouldst be interrupted by any rumours and reports of unexpected and approaching danger, let not that disturb thee: no, though thou shouldst see the Wicked rea­dy to lay all waste, or the Divine Vengeance bringing utter desolation upon them for their wickedness.

26. For the LORD shall be thy confidence, and shall keep thy foot from being taken.

26. For a firm hope in the Lord shall be thy support, even when thou art in a tot­tering condition: nay, when thy skill quite sails thee, and thou knowest not what to doe for thy safety; He shall so direct and guide thee, that thou shalt be preserved from falling into the hands of those that lie in wait to destroy thee.

27. ¶ With­hold not good from them to whom it is due, when it is in the power of thine hand to do it.

27. ¶ And, as it will give thee great security of mind and confidence in God at such a time, not to be conscious to thy self of any wrong done to thy Neigh­bour, by denying to pay thy just debts, when thou art able; so the remem­brance of having done good to others will be a far grea­ter: and therefore let me ad­vise thee to take a special care, not to withhold relief from those, whose needs in-title them unto it; when thou canst not pretend disa­bility, but hast wherewith­all to do it.

28. Say not un­to thy neighbour, Go, and come a­gain, and to mor­row I will give; when thou hast it by thee.

28. And, as thou wouldst not have God to defer his help, in such distresses as I spake of ( v. 25, 26.) so do not thou put off thy Neigh­bour, when he begs a kind­ness of thee, saying; I can­not now; come another time; to morrow thou shalt see what I will doe for thee: when if thou hadst a heart to it, thou couldst supply him now, as well as then; and who can tell what shall be to morrow.

29. Devise not evil against thy neighbour, seeing he dwelleth secure­ly by thee.

29. And let not the quiet­ness of any Man's temper, much less the confidence he hath of thy honesty and goodness, tempt thee to con­trive any mischief to him: for the more securely he re­lies on thy vertue, and the less mistrust he hath of any harm from thee, the greater wickedness it will be, so much as to have it in thy thoughts to doe him any in­jury.

30. ¶ Strive not with a man without cause, if he have done thee no harm.

30. ¶ For instance, do not bring false Actions a­gainst any Neighbour, nor [Page 45] vex him with causless or unnecessary Suits at Law: no, nor so much as pretend a cause for quarrelling and falling out with him, when he hath done nothing to de­serve it of thee.

31. ¶ Envy thou not the op­pressour, and chuse none of his ways.

31. ¶ And what though thou shouldst see men thrive by oppression and violence, let not that provoke thee to emulate them; that is, to wish thy self in their condi­tion, by imitating them in any of their injurious procee­dings.

32. For the fro­ward is abominati­on to the LORD: but his secret is with the righteous.

32. For he that perversely departs from all the rules of truth and justice, is above all expression abominable to the Lord; even in his highest prosperity: but the Lord is a Friend to men of sincere integrity; who know the secret of his Providence in raising those wicked Oppres­sours so high, that they may have the more dreadfull fall.

33. ¶ The curse of the LORD is in the house of the wicked: but he blesseth the habita­tion of the just.

33. ¶ The evil doer is un­der the curse of the Lord, though he live in the most stately Palace: but just and [Page 46] good men ought to look up­on themselves as under his care and blessing; and there­fore very happy in the mea­nest Cottage.

34. ¶ Surely he scorneth the scorners: but he giveth grace to the lowly.

34. ¶ Those proud Op­pressours and Scoffers at good Men, he will undoubtedly, not onely confound but, ex­pose to scorn, and make them ridiculous in the eyes of the World: but cause the humble, modest and meek (who bare even their insolent scoffs patiently) to be had in honour and highly esteemed.

35. The wise shall inherit glory, but shame shall be the promotion of fools.

35. They may be despised and debased for a time, but in the issue they shall be ac­counted the onely wise Men; and leave an excellent never-dying fame behind them: when those impious Men shall be famous for nothing, but the shame and disgrace that shall fall upon them.

CHAP. IV.

ARGUMENT.

The dulness, sluggishness and forgetfulness of Man­kind in their principal concernments, are so notorious, that we need not wonder the Wise Man repeats the very same things, and quic­kens our attention to them, in the beginning of this Chapter. Which he thought necessary to excite again ( v. 10.) and again ( v. 20.) because all his pains, he knew, would be lost without serious consideration of what he said: and the very first step to Wisedom, is to have a mind to be wise.

And to make his Exhortations the more accep­table, he acquaints the Reader with the Les­sons which his own Father and Mother were wont to teach him ( v. 3, 4, &c.) and the great benefit he had received by them. Which gave him the greater confidence to press every one to follow his example of obse­quiousness to good counsels, as the surest way to be happy: and by no means to imitate the examples of the wicked, from which he dis­swades by many arguments ( v. 14, 15, &c.) and beseeches they may be so duly pondered ( v. 20, 21, &c.) that they produce in every one a watchfulness over his heart, his mouth, his eyes, his feet; as may be seen in the con­clusion of the Chapter.

[Page 48] The whole Chapter from v. 4. may be conceived to be the words of David, as well as Solo­mon's. But I have extended David's advice no further than unto v. 10. and there make Solomon to resume his exhortation; and urge upon his Son what his Father had taught him.

There is one Proverbial speech in v. 27. which needs no explication. Some would have ano­ther, v. 16. but I can see no reason for it.

The Principal Instructions in this Chapter are these. The care that Parents ought to take, to instruct their Children diligently: and the greater they are (suppose Princes) the more accurate ought their Education to be, as Solomon's was, v. 3, 4, &c. And above all things the excellence of Wisedom and Ver­tue is to be inculcated: for this excites a desire of it; and that's the very beginning of it, as some expound those words, v. 7. In which sense they are admirably explained in the Book of Wisedom, VI. 12, 13, 14, 17. Next to this they are to be cautioned against evil Company, as the bane of Youth: and the wretchedness of their life that live wick­edly is to be represented; and the happiness, comfort and satisfaction of theirs that live vertuously; which increases as their days and their vertues do, v. 18. Next they are to be taught how necessary it is to be constant in reading pious Books, especially the holy Scriptures, v. 21. And to have an upright [Page 49] heart, sincerely disposed to follow such direc­tions; upon which all depends, both their well or ill doing, and their well or ill being. Watchfulness also over the Senses is commen­ded, as of great use to preserve the Affections from being corrupted.

1. HEar, ye children, the instruction of a father, and at­tend to know un­derstanding.

1. LIsten then all ye, that are desirous to learn, unto the Instructions which, out of a paternal affection, I bring from God unto you: hearken to them, though they correct your present manners; and let your mind be so attentive, that you may know what it is to have a right understanding in all things.

2. For I give you good doctrine, forsake you not my law.

2. They are no frivolous or indifferent matters which I teach you; but the most excellent things, and abso­lutely necessary to your hap­piness: therefore do not merely attend to them, but strictly observe my Precepts, as the Law and Rule of your life.

3. For I was my father's son, tender and onely beloved in the sight of my mo­ther.

3. Doe as I my self did, who remember, that, when I was a Child, the Son of a [Page 50] most wise and pious Father, and under the carefull eye of an affectionate Mother; who loved me most dearly above all her Children, and while I was soft and flexible, and apt to receive good impres­sions, lookt to my education with great circumspection;

4. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live.

4. My Father was wont to tutor and instruct me (1 Chron. XXVIII. 8. XXIX. 2.) saying; mind my words, and faithfully retain them, not onely in thy memory, but in thy affections: ob­serve my Commandments, and thou shalt enjoy long happiness.

5. Get wise­dom, get under­standing: forget it not, neither de­cline from the words of my mouth.

5. And this is the thing I require of thee, not so much to seek after Riches, as to treasure up Wisedom; and endeavour to understand how to behave thy self upon all occasions; and when thou art well informed in thy duty, do not forget it, nor turn aside from the way, into which I will direct thee.

6. Forsake her not, and she shall preserve thee: love her, and she shall keep thee.

6. Quit all things in this World rather than forsake the Precepts of Wisedom; stick to them, and they will preserve thee from innumera­ble mischiefs; love them sin­cerely, and they will be a stronger guard than money can procure thee.

7. Wisedom is the principal thing, therefore get wis­dom: and with all thy getting get understanding.

7. And as there is nothing comparable to Wisedom, so the first step to it is to know as much, and to prize it ac­cordingly. Begin therefore to be wise, by looking upon the fear of God as above all earthly Possessions, and by being willing, if it were needfull, to give all thou art worth to know what is plea­sing to him.

8. Exalt her, and she shall pro­mote thee: she shall bring thee to ho­nour when thou dost embrace her.

8. Thou canst not speak nor think too highly of this Wisedom, as thou shalt find by happy experience. For if thou magnify it, above all things, it will raise thy esteem and make thee great in the World; yea, when thou entertainest it with ardent love, thou shalt be­come most illustrious in [Page 52] the sight of God and Men.

9. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.

9. Whatsoever else thou hast to commend thee and gain thee honour, this shall add unto it, and make it far more amiable: the fairest or­naments or the most beauti­full Crown that can be set upon thy head, shall receive lustre from hence; and be setled there the more se­curely.

10. Hear, O my son, and re­ceive my sayings: and the years of thy life shall be many.

10. Thus my Father was wont to discourse to me, as I do to thee, My Son; whom I earnestly again intreat ( v. 1.) to consider what I say; and to believe it: and then I pro­mise thee, what he did me ( v. 4.) that thou shalt lead a long and happy life.

11. I have taught thee in the way of wisedom: I have led thee in right paths.

11. I have already taught thee, and will still inform thee in the wisest course un­to it; not in those crooked ways of fraud and false­ness, &c. which many take; but in the directest paths of integrity and truth, in which I intend, as I have done hi­therto, to lead thee.

12. When thou goest, thy steps shall not be strait­ned, and when thou runnest, thou shalt not stumble.

12. And if thy actions and designs have no other rule, thou shalt be at ease, and free from those straits and diffi­culties which others meet withall: and in case thy bu­siness shall require haste, this will be the safest, as well as the most inoffensive (if not the shortest) way to accom­plish thy ends.

13. Take fast hold of instruc­tion, let her not go; keep her, for she is thy life.

13. Resolve to try it, and, though it should be contrary to thy present sense yet, do not refuse this Instruction which I give thee; but take such fast hold of it, as never for want of care and pains, to let it slip out of thy mind: keep it as a most precious treasure, for all thy happi­ness depends upon it.

14. ¶ Enter not into the path of the wicked, and go not in the way of evil men.

14. ¶ And if thou really intendest to be guided by me, remember the advice I gave thee in the beginning ( ch. 1.10.) not so much as to enter upon their wicked course of life, or to keep them company, who regard not God and are injurious to Men: or if thou hast been [Page 54] seduced into it, be not per­swaded by their seeming pro­sperity and thriving condi­tion to continue in it.

15. Avoid it, pass not by it, turn from it, and pass away.

15. Avoid it therefore with a just abhorrence; come not near it, but get as far as thou canst from their Society: and decline all occasions that might invite thee into it, as dangerous temptations.

16. For they sleep not except they have done mischief: and their sleep is ta­ken away, unless they cause some to fall.

16. For as mischief is their business, so they pursue it with a restless diligence: there being those among them, for instance, that can­not be quiet, nor have any satisfaction, till they have executed their villanous in­tentions; but perpetually di­sturb themselves, that they may ruine others.

17. For they eat the bread of wickedness, and drink the wine of violence.

17. For they live by rob­bery and spoil; having no other meat and drink, but what is the fruit of rapine and violence, and not of their honest labours.

18. But the path of the just is as the shining light, that shineth more and more un­to the perfect day.

18. Which makes a wide difference between them and righteous Men; whose pure and innocent life is full of [Page 55] honour as well as joy: which increases continually together with their vertue; proceeding (like the splen­dour of the Sun, which no­thing can extinguish, nor hinder in its course) till it come to the highest pitch of joy and glory.

19. The way of the wicked is as darkness: they know not at what they stumble.

19. Whereas those wicked People live most uncomfor­tably, as well as basely and vilely; going on blindly to their own destruction (of which they are in constant danger, and grows more and more upon them) and yet they know not (no more than men in thick darkness) what mischief it is that sud­denly may befall them.

20. ¶ My son, attend to my words, incline thine ear unto my sayings.

20. ¶ Therefore I do not without reason once more repeat my request unto thee ( v. 1, 10.) that thou wilt give diligent heed to my ad­vice; and seriously consider those exhortations, which proceed from a sincere affec­tion to thy welfare.

21. Let them not depart from thine eyes: keep them in the midst of thine heart.

21. Reade them over and over again, and keep them [Page 56] perpetually in mind; or ra­ther preserve them studious­ly, and lay them up, as a most precious treasure, in the closest affections of thy heart.

22. For they are life unto those that find them, and health to all their flesh.

22. For they will make all those exceeding happy, both in body and soul, that come thoroughly acquainted with them: and, how vari­ous soever their temper and condition be, will prove an universal remedy for all their griess and troubles.

23. ¶ Keep thy heart with all dili­gence: for out of it are the issues of life.

23. ¶ And charge thy self with this, above all o­ther cares, to set such a strict guard upon the inward thoughts, motions and affec­tions of thy soul (which are besieged with many enemies) that thy consent be never ob­tained to any thing, which thou oughtst to refuse: for thy living well or ill depends on this; and such as thy cau­tion and watchfulness is in this, such will the actions of thy life be, which flow from thence.

24. Put away from thee a fro­ward mouth, and perverse lips put far from thee.

24. And as they that de­fend a City against an Ene­my, set a strong guard at the Gates and Posterns, so do thou upon thy Ears and upon thy mouth: never speaking things contrary to Truth, Honesty, and Reli­gion thy self; nor listning unto those that do, but ba­nishing both, as far as is pos­sible, from thy familiarity.

25. Let thine eyes look right on, and let thine eye­lids look streight before thee.

25. The Eyes also are dangerous inlets into the heart; and therefore watch them well that they do not gaze about, and fasten on every object that invites them: but be fixed upon one scope, as thy thoughts ought to be, from which let nothing divert them.

26. Ponder the path of thy feet, and let all thy ways be establi­shed.

26. And before thou fixest and resolvest upon any ac­tion, examine and weigh it thoroughly, whether it be agreeable to the rule of life, and the end thou aimest at: and so thou shalt be constant to thy self, and confirmed in a stedfast course of well do­ing.

27. Turn not to the right hand nor to the left: remove thy foot from evil.

27. From which do not suffer thy self to be drawn aside, either to superstition on the one hand, or to con­tempt or neglect of Religion on the other: let neither love of Friends nor hatred of Enemies, neither hope of pleasure and gain, nor fear of pain and damage, neither prosperous nor cross events, ever move thee to turn into either extremes from the rule of vertue: but, whatsoever inclination thou findest that way, do not proceed to com­mit the least sin against God or against thy Neighbour.

CHAP. V.

ARGUMENT.

There being nothing to which Youth is so prone, as to give up themselves to satisfy their flesh­ly desires, and nothing proving so pernitious to them, if they doe it with Harlots; the Wise Man gives a new caution against those impure Lusts, which he had taken notice of before ( ch. II. 16, 17, &c.) as great ob­structions [Page 59] to Wisedom: and with repeated intreaties begs attention to so weighty an ar­gument, which here he prosecutes more large­ly, and presses not onely with singular ele­gance, but with powerfull reasons. Which in the heat of youth men are not forward to consider; but if they would be so sober, So­lomon hath said enough to deter them from whoredom.

Whose miserable effects he describes by several apt resemblances ( v. 4, 5,) which shew how, by this vice, men lose their honour, their time, their health, and estates; and at last (as he shews afterwards) lie down in sor­row, and end their days in an unprofitable repentance. And therefore, for the preven­tion of this, he commends the use of marriage, and a passionate love for a man's own Wife; which he describes allegorically: first, [a] under the comparison of a domestick foun­tain; where a man may quench his natural thirst, and from whence streams ( i. e. Chil­dren) may be derived abroad to serve the publick good, &c. and secondly, under the comparison of a young Hind and a young wild Goat; which are taken notice of by Au­thours that write of Animals (particularly Oppianus) to be loving Creatures: and which in ancient times were playfellows (as one may call them) for the greatest persons, who kept them in their palaces, and diverted themselves with them, as a lovely sort of [Page 60] Creature, whom they delighted to adorn with Chains and Garlands and such like things. About which Bochartus among others may be consulted: who hath demonstrated that the Jaalah (which we translate a Roe) is a Creature that lived in mountainous places, and could climb up the steepest Rocks. Ʋnto which, as well as to a young Hind, Solo­mon compares a good Wife, because of the simplicity, softness, good nature of this kind of Creature; and other qualities mentioned by ancient Authours. Who abundantly sa­tisfy us, what reason the Wise Man had to make choice of these comparisons, to represent the pleasures of ardent love between Man and Wife; when it is natural, without constraint; sincere, simple, gentle, without moroseness, suspicions or pride: which good qualities are not to be found in Harlots; but may be met withall in a Wife. From whence he shews the unreasonableness, nay unaccountable folly of preferring fornication and vagrant lusts, before the innocent joys of a married life ( v. 20.) to which a man, who considers his own good, would chuse to be tied that he may avoid the inconveniencies or rather miseries to which the lusts of uncleanness reduce him: but especially the heavy judgment of God; who having ordained marriage for the com­fort of Mankind and the preserving society ( v. 21, &c.) will not therefore let the con­tempt of it go unpunished.

[Page 61] The principal things to be learnt in this Chapter are; not to believe every thing to be good for us, that pleases the flesh for the present, v. 3, &c. but in the beginning of any plea­sure, to look to the end of it; to avoid the company of Harlots: to use due care in the choice of a Wife: to love her too much, rather than too little; to restrain our selves from inordinate affection, by the considera­tion of God's omnipresence, &c.

The Proverbial Sayings are obvious enough, in v. 3, 4, 15. I shall onely give an account of my translating [...] v. 14. [b] the Assembly of Judges: for in many other places, besides those quoted there in the Paraphrase, it sig­nifies the LXX. Elders or Senators who judg­ed the People: as in the XX. Josh. 6. and XXVII. Numb. 21. where R. Solomon thus expounds [...] all the Congregation. And so truly it seems plainly to be used XV. Numb. 24, &c. where the Sacrifice is different from that prescribed in IV. Levit. 13, &c. and therefore the sin was different and the Congregation for whom this was offe­red, were the Representatives of the whole Congregation; or, as they now speak, the great Sanhedrin.

1. MY son, attend unto my wisedom, and bow thine ear to my understan­ding.

1. I Cannot too often awa­ken thine attention, (whoever thou art that putest thy self under my Instruc­tion. [Page 62] See chap. II. 1. III. 1, 21, &c.) especially in things of such moment as I am go­ing to treat of: and there­fore again I beseech thee, both to mind diligently, and to consider what I take to be true Wisedom, and more than ordinary Prudence.

2. That thou mayest regard dis­cretion, and that thy lips may keep knowledge.

2. Which if thou observest, it will make thee so skilfull and discreetly cautious, that thou shalt not onely be able to preserve thy self from the most subtil and dangerous deceits; but upon occasion to advise others, and keep them from being cheated.

3. ¶ For the lips of a strange woman drop as an hony-comb, and her mouth is smoo­ther than oyl.

3. ¶ As too many are by the arts of an Harlot, from whom thou oughtest to estrange thy self as much as if she were not of the com­monwealth of Israel: for she pretending the greatest love, allures inexperienced youth by her flattering speeches, and sweet voice perhaps and songs, wherewith she in­chants them; and making them believe they shall taste nothing but the most deli­tious [Page 63] pleasures, her soft and smooth inticements slip down glibly into their unwary hearts, which are taken with her.

4. But her end is bitter as worm­wood, sharp as a two-edged sword.

4. But the beginning of this love is not so sweet, as the conclusion is bitter; and therefore think of both to­gether, and believe what I now tell thee without ma­king a trial: that after a short pleasure follows long pain, by the impairing Mens health, strength, estates, and credit; which they cannot reflect upon without trouble and vexation, and (if she do not quite destroy their rea­son) be filled with remorse of conscience and anguish of spirit: for, like a sword that cuts on both sides, she wounds both Soul and Body.

5. Her feet go down to death: her steps take hold on hell.

5. In short, leads those that follow her to an un­timely, shamefull, and mi­serable end: to have never so little to doe with her, is to approach to certain and inevitable destruction; not [Page 64] onely here, but in another World.

6. Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them.

6. For though thou mayst think to make a retreat in time, thou wilt be deceived: she having more ways than thou canst ever know (wind­ing and turning her self into a thousand shapes) to keep thee from so much as delibe­rating about thy return to a vertuous course of life.

7. Hear me now, therefore, O ye children, and depart not from the words of my mouth.

7. All which considered should incline those that reade these things, to be obedient to me: who do not desire to restrain them from any thing that will make them happy; but in tender affection advise them, not to be inticed by her flat­teries to depart from those fatherly counsels, which out of mere kindness I give unto them.

8. Remove thy way far from her, and come not nigh the door of her house:

8. If all will not be go­verned by them, yet do thou, whose mind is awak­ned to attend unto me, whol­ly shun all familiarity with her; nay, so much as the least aspect towards her: a­void [Page 65] her as thou wouldst the Plague; and be so far from going into her Chamber, as not to come near the door of her House.

9. Lest thou give thine honour unto others, and thy years unto the cruel.

9. Lest thou forfeit all the reputation, which per­haps thou hast got by wor­thy actions, and grow con­temptible among thy Friends and Acquaintance; who see thee prefer the company of Harlots, and their base At­tendants, before that of the most vertuous Persons: and thereby thou lose, not onely thy fame, but sacrifice the flowre of thine age, and thy precious time, to one that doth not love thee a jot; but could see thee perish without any pity.

10. Lest stran­gers be filled with thy wealth, and thy labours be in the house of a stranger.

10. And that will be the issue of thy impurity; which wasts first the strength and vigour of thy Body, and then thy Money and Estate, upon a strange Family, perhaps of another Country: whose fil­thy Lusts are satiated at the expense of thy Spi­rits; and whose House and [Page 66] Table are furnished with the fruit of thy care and la­bours.

11. And thou mourn at the last, when thy flesh and thy body are con­sumed.

11. And when things are come to this pass, that thy credit, thy friends, thy pre­cious time, thy health, thy Estate, and the pleasure too are all gone, and nothing left but an heavy heart, and skin and bone; then thou begin unprofitably to groan and la­ment; nay, perhaps to roar out thy grief in a most de­plorable manner:

12. And say, How have I hated instruction, and my heart despised reproof?

12. Saying, How stupid­ly foolish have I been, in not considering all this soon­er? how senslessly bent up­on my own ruin? I am ama­zed to think how I hated the cautions that were given me to avoid her company? and inwardly despised (how ci­vily soever in outward show I received them) the just re­proofs I had afterward for going to her.

13. And have not obeyed the voice of my teach­ers, nor inclined mine ear to them that instructed me?

13. I wanted no good In­structions, my Parents, Tu­tours, Friends, and God's Ministers; who informed [Page 67] me of the danger, and taught me how to escape it: but, alas! I was so sottish, as not to obey them; so contuma­cious, that I did not so much as consider what they said unto me.

14. I was al­most in all evil, in the midst of the congregation and assembly.

14. But gave up my self to follow my lusts, which in a short time ingaged me in almost all kind of wicked­ness; from which the reve­rence of no persons could re­strain me: but openly, in the face of the most publick and solemn Assemblies of God's people; even before the Magistrates and Judges (XXV. Numb. 7. XXXV. 12.) I boldly committed them. See Arg. [b]

15. ¶ Drink waters out of thine own cistern; and running waters out of thine own well.

15. ¶ Such are the fruit­less moans of a man, that hath quite exhausted himself in those leud courses; which shew how much better it is to follow the advice, which I now give thee: Marry; and in a Wife of thine own enjoy the pleasures thou de­sirest, and be content with them alone; innocent, chast, [Page 68] and pure pleasures; as much different from the other, as the clear waters of a whol­some fountain, are from those of a dirty lake or pud­dle.

16. Let thy fountains be dis­persed abroad, and rivers of wa­ters in the streets.

16. Of whom thou mayst have a lawfull Issue, which thou needest not be ashamed to own; but openly produce, and send them abroad, like streams from a Spring, to serve the publick good: nay, a numerous progeny may be derived from your happy society, and match into di­vers other honest families.

17. Let them be onely thine own, and not strangers with thee.

17. Children that ac­knowledge no other Father, because they spring from one whom thou enjoyest (like a fountain in thy own ground) to thy self alone: being taught by thy confining thy self to her, never to admit any stranger to thy bed; but to keep it solely unto thee.

18. Let thy fountain be bles­sed: and rejoice with the wife of thy youth.

18. Happy shalt thou eve­ry way be in such a Wife; whom I advice thee to take in thy youth, and avoiding [Page 69] those filthy cruel Harlots ( v. 9.) to solace thy self in her innocent and delightfull company: whereby thou wilt long preserve thy youth, which they speedily deflowr, v. 10.

19. Let her be as the loving hind, and pleasant roe, let her breasts sa­tisfy thee at all times, and be thou ravisht al­ways with her love.

19. Love her and cherish her, with a most tender af­fection; and let her always seem amiable in thy eyes: if thou wouldst recreate and disport thy self (as some are wont to do with young fawns, and other beautifull creatures of like kind) let it be with her, as the sweetest companion; in whose em­braces take such satisfaction, as to forget all other, and to be excessively transported with her as long as you live. See Arg. [a]

20. And why wilt thou, my son, be ravisht with a strange woman, and embrace the bosom of a stran­ger?

20. Consider, My Son, ( v. 1.) what I say, and de­ny if thou canst, that it is an unaccountable folly to seek that in a vile Harlot (to whom thou oughtest to be as great a stranger, as to her Religion) which thou mayst more fully, more [Page 70] pleasantly, securely, and con­stantly, as well as more in­nocently, enjoy in a pious Wife of thine own Nation.

21. For the ways of man are before the eyes of the LORD, and he pondereth all his goings.

21. And, which is most considerable, enjoy with the approbation and favour of the Lord: from whom no man can hide his most pri­vate actions, but He plainly sees and weighs all he doth, wheresoever he be; and will exactly proportion rewards and punishments, according as he behaves himself.

22. ¶ His own iniquities shall take the wicked him­self, and he shall be holden with the cords of his sins.

22. ¶ If he be a wicked Fornicator or Adulterer, for instance, let him not think to escape, because he is so cunning that no body ob­serves him, or so powerfull that none can call him to ac­count: for his own mani­fold iniquities shall arrest and apprehend him; and he shall need no other chains to bind and hold him fast, to answer for them to God.

23. He shall dye without in­struction, and in the greatness of his folly he shall go astray.

23. Whose sentence upon such a person is this; that he shall inevitably perish, ( v. 5.) because he refused to follow [Page 71] these Instructions; and not onely miss of his aime of be­ing happy, but, like men that wander from the right way, precipitate himself in­to unexpected ruin ( v. 9, 10, 11.) because he was such an egregious fool, as to take no warning by all that could be said to him; but still to com­mit innumerable sins ( v. 13, 14.) though he was told the many inconveniencies, nay mischiefs they would bring upon him.

CHAP. VI.

ARGUMENT.

For the securing of the peace and happiness of a married life (which the Wise Man had com­mended in the foregoing Chapter) he here adds two cautions; one against suretiship, the other against sloth: which make great discontents in a Family, by bringing it to poverty. He illustrates both by elegant similitudes; espe­cially the latter, by the example of the Ant: Who borrows of none, and yet is not in danger [Page 72] to starve; laying up in store, by a notable industry, sufficient provision in due season against a time of need. Which the great Lord [a] Bacon ingeniously applies (in the beginning of his Sixth Book of the Advance­ment of Learning) to the improvement of Arts and Sciences, by every ones bringing his grain. And in this business he defines the slothfull to be; whose onely care it is to live upon the main stock; but not to improve it by sowing the ground of Scien­ces over again, and reaping a new harvest. This is the sum of the eleven first verses.

And upon this occasion he annexes the description of a deceitfull knave ( v. 12, &c.) who cares not by what wicked arts he lives, when he is reduced to poverty. Whose character he gives from his mouth, his eyes, feet, sin­gers, heart and tongue. And after a sep­tenary of vices ( v. 16, &c.) which he re­presents as most odious to God, he returns to his former Argument; to give cautions against uncleanness, especially Adultery ( verse 20, 24, &c.) which as it is many times the ef­fect of Idleness, so he shews is the way to bring one to poverty; nay, to indanger ones life, or to bring inevitably upon him some other mischief: not onely infamy, but the hatred and revenge of that person who is wronged by the Adulterer; who hereby puts himself into a worse condition, than that of a Thief. [b] They that would see the ter­rible [Page 73] effects of this jealousy fully and lively described, let them reade Saint Chrysostom, [...], chap. 52. Where he ob­serves, among other things, that [...], &c. this Disease is wont to breed and bring forth not onely an intolerable heaviness of mind, but an insupportable rage; and that, such is the madness of this distemper, that it is not cu­red, no not by the revenge it takes upon him that is the cause of it.

The principal points of Wisedom to be learnt in this Chapter are these; care of our Family; caution in ingaging for others; diligence in some honest employment; hatred of idleness as contrary to nature; not to contemn the meanest Instructor, but to learn something even of the smallest Creature; and to im­prove the present time; to dread the mis­chievous effects of poverty, especially that which comes by idleness: (the effect of which is too oft the loss of all conscience, v. 12, 13, &c.) to give good heed to the Admo­nitions of our Parents and Instructours, when they teach the will of God: and above all things to fortify our selves against the sins of uncleanness. About which the Wise Man gives the more frequent cautions, because youth is not more prone to them, than they are pernitious to youth. Who ought there­fore not onely to weigh diligently the misera­ble consequences of them, especially of Adul­tery [Page 74] (which he represents in the conclusion of the Chapter) but carefully to avoid the occasions of such sins; and faithfully to sup­press the first motions towards them, v. 25, &c. [c] Where he gives a particular charge to watch over our eyes (which are the inlets of love) and uses a remarkable phrase to ex­press the danger of gazing upon an evil Wo­man; lest he be taken or caught with her eye-lids: which he seems to compare to nets as other Authours do. Particularly Philostra­tus in his Epistles; where he often speaks of the [...], nets of the eyes; and hath in these elegant words expressed the power of love which resides in the eyelids, here mentioned. [...]. &c. Epist. [...].

It would be too long to note the Proverbial Spee­ches in this Chapter. I shall onely give a brief account of one of them, and of one phrase in this Chapter that needs a little explication.

[d] As for the Proverbial Speech it is v. 11. upon which the Lord Bacon hath made a very ingenious observation; distinguishing in this manner, between the poverty that comes as a Traveller, and the want that comes as an armed Man: that the ship­wrack of fortune falls upon Prodigals or such as are careless of their Estates, by in­sensible [Page 75] degrees at the first; with soft silent paces, like a Traveller, and is hardly per­ceived: but soon after Necessity invades him, like an armed Man: that is, presses upon him so hard, that he feels it plainly, and perceives there is no resistance to be made. And thereupon he gives this prudent advice, to prevent the Traveller, and to be well provided against the armed Man. But it is sufficient to have noted this here, (out of his Eighth Book of the Advancement of Learning, ch. 2. parab. 5.) which they that please may make use of upon occasion. In my Paraphrase I have waved this exact curio­sity: because I observe the Wise Man gene­rally repeats the same thing in other words, without any such distinction.

[e] As for the phrase I spoke of it is v. 31. where it is said a Thief shall restore seven­fold (as we translate the word) when the Law of Moses enjoyns no such restitution, but much less (XXII. Exod. 1, 4.) and there is no reason to think the Law was al­tered in after-times. Therefore I have fol­lowed another use of the word Schivatajim, which signifies not any determinate number; but onely such as is perfect and compleat in its kind; as may be seen IV. Gen. 15, 24. XII. Psal. 7. XXX. Isa. 26.

1. MY son, if thou be surety for thy friend, if thou hast stricken thy hand with a stran­ger,

1. AND now, My Son, ( see ch. II. 1. III. 1. 17.) [Page 76] that no difference may arise between thy Wife and Thee; be advised by me, not to pass thy word rashly for the money which thy Neighbour or Friend bor­roweth of another: much less stand bound for a Stran­ger, whose honesty or abili­ty is unknown to thee.

2. Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.

2. Young men indeed think this no great matter: but if thou hast been so in­cautious, as to be drawn in­to such ingagements, look upon thy self as no longer a free man; but hampered and inslaved in dangerous obli­gations.

3. Doe this now, my son, and deliver thy self, when thou art come into the hand of thy friend: go, humble thy self, and make sure thy friend.

3. And therefore, in that case, immediately follow the counsel which I now give thee, My Son; do thy ut­most endeavour to be dis­charged, by pressing thy Friend forthwith to satisfy the debt, or to give thee se­curity against the Creditor: Make no delay, and stick not, if need be, to cast down thy self before him on the ground, and beseech him as [Page 77] readily to grant thy request, as thou wast forward to comply with his: be not modest at all; nor cease to urge and importune him by thy self and by thy Friends, till thou hast prevailed with him.

4. Give not sleep to thy eyes, nor slumber to thy eye-lids.

4. Be not quiet till this be accomplished; nor take so much as a wink of sleep till thou art eased of this care: which, if thou understandest thy self, may well disturb thy rest.

5. Deliver thy self as a roe from the hand of the hunter, and as a bird from the hand of the fowler.

5. For thou art in the same condition with a young Roe, or silly Bird; that is taken in the toile of the Hunter or the snare of the Fowler: and therefore strug­gle, like them, with all thy might, to get loose (if it be possible) and to be released from the bond wherein thou art intangled.

6. ¶ Go to the ant, thou slug­gard, consider her ways, and be wise:

6. ¶ Nor is industry and diligence requisite in this alone, but in all thy affairs: to which therefore, if thou art slothfull, I must excite thee by the example of the [Page 78] Ants; whose orderly and unanimous diligence, in col­lecting and preserving food for themselves, if thou wilt mark and observe, thou mayst be ashamed to be an idle spectator of their la­bours; and learn hereafter to imitate their provident care. See Arg. [a]

7. Which ha­ving no guide, overseer, or ru­ler,

7. Which is the more re­markable, because they have none to lead and direct them (as Mankind have) no over­seer to exact their labours; no supreme Governour to call them to an account for any negligence.

8. Provideth her meat in the summer, and ga­thereth her food in the harvest.

8. And yet they never o­mit the opportunity they have in Harvest, to make provision against the Winter; but toil perpetually in gathe­ring, and carrying food into the cells, they have digged for it in the Earth; where they lay it up and secure it with admirable art; that it may neither be injured by the weather, nor stoln from them by other Creatures.

9. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?

9. O the strange idleness of Mankind! who have ma­ny Monitours and Gover­nours, that call upon them again and again, and stir them up in vain to labour. What rechlesness is this, which makes thee, O slug­gard, indulge thy self in la­ziness and sloth? as if thou wast made for nothing else, but to sleep and take thine ease?

10. Yet a lit­tle sleep, a little slumber, a little folding of the hands to sleep.

10. Rolling thy self in thy Bed, and ridiculously de­siring thy pains may be spa­red, and thou mayst be suf­fered still, without any di­sturbance, to enjoy a little more sleep; when thou hast loytered too long, and put off the care of thy affairs from time to time, till thou hast none left to doe it in:

11. So shall thy poverty come as one that travel­eth, and thy want as an armed man.

11. But poverty comes apace upon thee, and before thou art aware leaves thee as naked, as if thou wast stript by a Highway-man: nay, extreme want seizes on thee unavoidably, like an armed Man, which thou canst [Page 80] find no means to resist. See Arg. [d]

12. ¶ Anaugh­ty person, a wicked man walketh with a froward mouth.

12. ¶ By which means thou mayst be tempted to become the worst of men, a perfect shark, void of all faith and honesty: whose mouth never speaks a word of truth; but makes it his business by lyes, or flatteries, or slanders, or perjuries, to maintain himself in his idle courses.

13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers.

13. His very Eyes are In­struments of deceit, or mis­chief; for he makes signs with them to his Compani­ons, when they are to play their pranks: or if that be too broad, he secretly treads upon their Toes; or signifies his mind by the motion of his Fingers; for every part of him is employed to make his wicked meaning under­stood.

14. Froward­ness is in his heart, de deviseth mischief continu­ally, he soweth dis­cord.

14. How should it be otherways, when his Heart is a Shop, furnished with nothing but all manner of perverse inclinations; which are perpetually at work to [Page 81] contrive some mischief or o­ther: and (if they can doe nothing else) by casting sus­picions into mens minds one of another, to stir up hatred, dissention, strife, brawlings, law suits, and all manner of discord; which is the de­struction of Families and Kingdoms.

15. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.

15. And shall prove his own utter ruin; which, for this very cause, shall sooner than he thinks of in a terri­ble manner come upon him: when he fancies he hath car­ried his matters so cunning­ly, that no body discerns his villany, he shall on a sudden be lookt upon as the pest of Mankind; and, like a Vessel broken into little bits, be incurably undone.

16. ¶ These six things doth the LORD hate; yea, seven are an abomination unto him:

16. ¶ For, among offen­ces of this kind, nothing is more odious to the Lord (who is the dispenser of rewards and punishments) nothing more opposite to the Divine Nature, and which He more severely pu­nishes, than these six or [Page 82] seven things; which are commonly found in such loose Companions, as I have now described.

17. A proud look, a lying tongue, and hands that shed innocent bloud.

17. First, pride and haugh­tiness of spirit; which swel­ling a man with a vain opi­nion of himself, makes him contemn all others, and o­verlook them as below his notice. Secondly, falshood, or treachery; which stick not at any lyes, or flatteries, or calumnies. And thirdly, a violent, cruel disposition; which makes a man rather embrue his hands in the bloud even of an innocent person, than not have him removed, who stands in the way of his designs.

18. An heart that deviseth wick­ed imaginations, feet that be swift in running to mis­chief,

18. To which add the fountain of all these, and of those that follow, a mind that studies nothing but how by fraud or force (though never so injurious to others) to satisfy some desire of plea­sure, covetousness, or re­venge: which produces three other abominable Vi­ces. First, forwardness to [Page 83] execute such mischievous in­tentions and desires cheerful­ly, without any check or delay.

19. A false witness that speak­eth lies, and him that soweth dis­cord among bre­thren.

19. Secondly, An Athe­istical impudence, which makes a man in open court (when he is upon his oath) testify any falshood against his Neighbour; and lastly, such malicious envy, as loves to make the dearest Friends fall out; and takes pleasure to see those at variance, who ought to be most closely uni­ted in brotherly affection.

20. ¶ My son, keep thy father's commandment, and forsake not the law of thy mother.

20. ¶ And here, My Son, I must remember thee of what I said in the begin­ning (I. 8.) about a reve­rend regard unto thy Pa­rents; especially when they warn thee against such wick­ednesses as these: do not make light of their admo­nitions; but observe the precepts of thy Father, and let thy Mother's commands be a law to thee. See I. 8.

21. Bind them continually upon thine heart, and tie them about thy neck.

21. Fix them in thy mind, and link thy affec­tions so fast to them, that [Page 84] they may not onely be con­tinually before thine eyes; but seem the greatest orna­ment to all thy words and actions, when they are orde­red by their directions.

22. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awa­kest, it shall talk with thee.

22. Thou wilt find the benefit, of giving early en­tertainment to such good counsel from thy Parents, in every passage of thy whole life: for when thou goest about any business, it will guide thee to doe it honestly and successsully; when thou liest down to sleep, it will make thee rest secure of the guardianship of the Divine Providence over thee; and, when thou awakest in the morning, suggest to thy thoughts how thou oughtest to behave thy self at home and abroad.

23. For the commandment is a lamp; and the law is light; and reproofs of in­struction are the way of life:

23. In the darkest times and the most dubious cases, it will both direct and com­fort thee: for every particu­lar Commandment of God (which they teach thee) is like a Candle; and the whole Law is like the light of the [Page 85] Sun; to shew thee thy way, and to exhilarate thy Spirits, while thou walkest in it: nay, the severest reproofs, which correct thy errours and reduce thee to obedience, are the way to the greatest happiness.

24. To keep thee from the evil woman, from the flattery of the tongue of a strange woman.

24. As those instructions and reproofs, for instance, ought to be accounted, which preserve thee from being de­luded by the flattering spee­ches, and inticements of a leud Woman: from whom thou oughtest perfectly to estrange thy self, as from a sink of all wickedness.

25. Lust not after her beauty in thine heart; neither let her take thee with her eye-lids.

25. Let me advise thee again (though I have done it oft II. 16. V. 3, 4, &c.) not to gaze upon her beauty, or upon her fine attire; but suppress the very first de­sire, which a glance of her may have kindled in thy heart: do not consent to pursue it in the least; much less suffer thy self to be caught in the nets of her wanton Eyes, and thereby drawn into her dangerous [Page 86] embraces. See Argument [ c]

26. For by means of a whorish woman, a man is brought to a piece of bread: and the adulteress will hunt for the pre­cious life.

26. For such is the cun­ning of a Harlot, that ha­ving got a silly Youth into her toils, she will hardly let him go, till she have reduced him to the extremest begga­ry: and if she be another Man's Wife, a train is laid for that which is more pre­cious by far than all the treasures he hath spent, viz. his dearest life; which he foolishly loses for the short pleasure of a sinfull Lust.

27. Can a man take fire in his bosom, and his clothes not be burnt?

27. He may think per­haps to enjoy his pleasure so privately, that none shall know it; but that's as un­likely, as that a man should take fire secretly into his Bo­som, and so conceal it that it shall not break out and burn his Clothes.

28. Can one go upon hot coals, and his feet not be burnt?

28. Who ever heard that fire will doe no hurt, be­cause it is closely lodged? or that any body ever walk­ed barefoot upon red-hot Coals, and his Feet escaped from being burnt?

29. So he that goeth in to his neighbour's wife: whosoever touch­eth her, shall not be innocent.

29. Even so is it sottish folly to imagine that a man shall suffer nothing, who lies with his Neighbour's Wife: let him be who he will that commits that crime, he shall not escape unpunished.

30. Men do not despise a Thief, if he steal to sa­tisfy his soul when he is hungry:

30. For he is not a com­mon Thief, who onely steals a man's goods, and that per­haps out of extreme necessi­ty, merely to satisfy his hungry Appetite, which he knows not otherways how to fill: such an one we are apt to pity, and do not ex­pose him to shame, by whip­ping him, and laying stripes upon his back;

31. But if he be found, he shall restore seven-fold, he shall give all the substance of his house.

31. But when he is found out, he shall onely make as compleat a restitu­tion (LXXIX. Psal. 12.) as the Law requires (XXII. Exod. 1, &c.) though that perhaps may be no less than all that he is worth. See Argument [e]

32. But whoso committeth adul­tery with a wo­man, lacketh un­derstanding: he that doeth it, de­stroyeth his own soul.

32. But the Adulterer robs a Man of his Wife, without any such necessity, [Page 88] there being other and honest ways to satisfy his desires: and therefore hath no excuse, but must be lookt upon as a stupid Fool void of common understanding; and when he is found out be punished not merely in his estate, but with the loss of his life. XX. Le­vit. 10.

33. A wound and dishonour shall he get, and his re­proach shall not be wiped away.

33. And besides the quar­rels and other troubles where­in this sin may engage him, his Reputation shall receive a deadly wound; and it will make him infamous, as long as he lives and when he is dead: for while his Name lasts it shall not be mentio­ned without reproach; but have a brand of disgrace set upon it, which shall never be blotted out.

34. For jealou­sy is the rage of a man: therefore he will not spare in the day of venge­ance.

34. For no Restitution can be made, or Satisfaction given in this case, as there may be in the other; no Prayers neither, or Submis­sions shall prevail with the injured. Husband: whose justly provoked indignation rises up to a furious rage; [Page 89] which will not pity or spare the Adulterer (though the publick Justice should be asleep) when he finds an opportunity to be revenged. See Arg. [b]

35. He will not regard any ransom; neither will he rest con­tent, though thou givest many gifts.

35. Though he may be willing to expiate his crime, and redeem his life at any rate, it will not be accep­ted; the largest gifts will be refused; and though greater and greater be still offered, they will not appease his wrath: which pursues the Adulterer implacably, and never rests contented, but in his utter ruin.

CHAP. VII.

ARGUMENT.

Chastity is a vertue of that consequence, and Impurity such a pernicious bane of Youth; that the Wise Man thought he could not too oft make mention of the danger of the one, to move men carefully to preserve the other. And therefore is not contented with what he [Page 90] had already said about this matter, in the latter end of the second Chapter, and in the whole fifth Chapter, and now in the latter part of the sixth: but again repeats it with renewed importunities; desiring to be heard attentively, especially in the cautions he gives against Adultery; the avoiding of which he represents as a high point of Wise­dom, v. 1, 2, 3, 4.

And the better to secure those that desire to be happy from this snare, he represents, together with the silliness of young Men, the cunning and crafty devices of an impudent Adulteress. Which is admirably set forth from v. 6. to v. 21. Where he begins to shew the effects of her courtship, and its lamentable conclusion. And thereupon v. 24. renews his intreaties to beware of such Women; who have undone many and great persons; and to stop at the very first motion or inclination towards her.

The sum of all is, that it is a singular bene­fit a man hath by true Wisedom, to be pre­served from such sins and such miseries: And therefore we should study Wisedom; which alone can secure us from being deceived by such flatteries, as bewitch silly and incau­tious Souls to their ruin. And herein the vigilance of Magistrates is required to watch and observe (as Solomon did v. 6. 7.) the manners of their Subjects; that they may the better obviate and correct their vices: but especially every man's diligent consideration [Page 91] is necessary, of such things as Solomon here sets before him to divert him from such wicked courses. Particularly the character of these leud women is to be studied; who are then most abominable, when they put on the mask of piety and devotion. As this strumpet doth ( v. 14.) in her speech which she makes to the young Man. Where there are two things in my Paraphrase, of which I owe some ac­count to the Reader.

[a] The one is in the beginning of it, v. 14. Where I have taken Schelamin peace-offe­rings, of which there were three sorts (VII. Lev. 11, 12. 16.) for the last of them, offe­rings of thanksgiving for blessings already obtained; not of prayer for the impetration of blessings from God (as Grotius and others understand the word) not yet received. My reason is, because she was so solicitous to have company at her feast upon this Sacrifice, that very day. Every body knows that such Sa­crifices were to be of the best, either of Bul­locks, or Sheep or Goats (III. Lev. 1, 6, 12.) and that the greatest part of them fell to the share of the person who offered them, that he might feast with God: that is, all except the fat upon the kidneys, and rump of the Sheep, and the breast and right shoulder; which was sufficient to make a liberal enter­tainment for his Friends. But this is not so commonly observed, that though they might keep this flesh two days, before it was all [Page 92] spent, because there was such plenty of it, yet that is to be understood onely of the two first sorts of Peace-offerings, for obtaining blessings; not of the eucharistical, or Thank-offerings: which as Philo observes, were to be eaten the very same day they were offered; that they who had readily received favours from God, might as readily, and without delay, com­municate to others. Which is the account Abarbinel also gives of this matter: and it is observable, that all sorts of bread were to be joyned with this Sacrifice, that every thing might be ready for the Feast.

[b] The other thing is at the latter end of her speech, v. 20. where by the word Haccése I understand the Full Moon, as the Vulgar Latin doth. With which Translation Inter­preters find fault, because it looks like a con­tradiction, they say, to call that day by a name, which signifies the Moon to be cove­red: and therefore they translate it rather the New Moon, as we do in the margin of our Bibles. But they that can consult Lud. de Dieu upon LXXXI. Psal. 3. will find good reason to take it quite otherwise; for the Full Moon: which giving light then all the night, made it a fit time for a journey, either in Winter (as by the darkness of the night, v. 9. I suppose it might now be) when the days are short; or in Summer when the heat made them unfit for travel.

[Page 93] The Proverbial Sayings in this Chapter, some make three, others four: all contained in two verses 22, and 23. With which I shall not trouble the Reader; because I have made them plain enough in the Paraphrase; and intend not to fill this Book, with like sayings out of other Authours.

[c] I should onely add that Rabbim in the last verse, but one, signifying great men as well as many, I have expressed both: and Solo­mon himself as well as Sampson became an example of the mighty men there mentioned who were undone by leud Women.

1. MY son, keep my words, and lay up my commandments with thee.

1. THere is great reason then, My Son, (II. Prov. 1.) to repeat the caution I have often given thee, against this and other vices: and to beseech thee, to observe my Instructions, and to lay up my Com­mandments in such faithfull remembrance; that they may not fail to produce the fruit of obedience.

2. Keep my com­mandments, and live: and my law as the apple of thine eye.

2. For if thou wilt be ru­led by them, assure thy self (as I have said before IV. 4.) thou shalt enjoy long happi­ness: therefore observe them carefully with a tender affec­tion [Page 94] to them; and, looking upon them as thy safest guide and directour, consent as soon to wound the apple of thine Eye, as in the least to violate any of My Laws.

3. Bind them upon thy fingers, write them upon the table of thine heart.

3. Do not merely reade what I write, imagining thou canst have continual recourse to them here in this Book; but be so well ac­quainted with them, as to have them (as we speak) at thy fingers ends: or rather, let them be transcribed from hence, into thy very heart.

4. Say unto Wis­dom, Thou art my sister; and call understanding thy Kinswoman:

4. There embrace them with ardent love; and set such an high esteem on Wisedom, that thou mayst invite it more and more un­to thee: till it be as familiar with thee as an onely Sister, born at the same time with thee; and thou understand and delight in all her Pre­cepts, as so near a kin to thee, that thou find them to be the very reason and sense of thy own mind.

5. That they may keep thee from the strange woman, from the stranger which flattereth with her words.

5. Which will be a pow­erfull preservative to thee [Page 95] from the snares of the naugh­ty Woman: who, though her company be so pernitious that God would have thee perfectly estranged from her, as if she were not of the Commonwealth of Israel, yet hath powerfull charms about her, to flatter those into her embraces, who are not heartily in love with Wisedom.

6. ¶ For at the window of my house I looked through my case­ment,

6. ¶ Of which a memo­rable instance comes now in­to my mind; for looking one day from my Chamber, through the lattices of the Window of my Palace;

7. And beheld among the simple ones, I discerned among the youths, a young man void of understanding,

7. I observed, among the undisciplin'd and unexperien­ced Striplings of the City, one that was as childish and void of consideration, as he was youthfull and eager in his desires:

8. Passing through the street near her corner, and he went the way to her house,

8. Who, as if he had a mind to be undone, passed idlely through the Street, till he came to a Corner, where naughty Women use to haunt: walking in as stately a manner, as he [Page 96] could devise, directly to­wards one of their Houses.

9. In the twi­light, in the even­ing, in the black and dark night:

9. It was in the twilight, while he might see his way and yet hope to be conceal­ed: in the close of the day; which was followed by a night as dark as pitch, and fit for such works of dark­ness.

10. And be­hold, there met him a woman with the attire of an harlot, and sub­til of heart.

10. There, on a suddain, I was surprised with the sight of a Woman starting forth; who did not stay till he came up to her, but went to meet him, in a gaudy lascivious dress, apt to allure a weak young Man: who thought presently she was in love with him; when her heart, as full of subtilty as his was of folly, is reserved onely to her self.

11. (She is loud and stubborn, her feet abide not in her house.

11. This is her character: She is full of talk, and of bold unseemly courtship; unruly and not to be con­trouled or broke of her will; idle also and always gadding abroad, as if she had no bu­siness (but with her foolish Lovers) at home.

12. Now is she without, now in the streets, and lieth in wait at every corner)

12. Sometime she stands before her door; and, if that will not do, she goes further into the streets and places of greatest concourse: and, more especially, waits at every cor­ner (where she may look in­to two streets at once) to in­snare such as are apt, like sil­ly birds, to be taken by her.

13. So she caught him and kissed him, and with an impu­dent face said un­to him,

13. At one of those corners (as I said) she met this young fool; and, contrary to all the rules of modesty, caught him hard about the neck and kis­sed him: and after these amo­rous caresses put on still a bol­der face, and, without any blushing, made this follow­ing speech to him;

14. I have peace-offerings with me; this day have I payed my vows.

14. I am a happy Woman, in many blessings that God hath bestowed upon me, for which I have given Him so­lemn thanks this very day: and, as Religion and Custom binds me, I have provided as good a Feast as those Sacri­fices would afford, which I formerly vowed and now have paid; having no want of any thing but of some [Page 98] good company at home to rejoice with me. See Arg. [a]

15. Therefore came I forth to meet thee, dili­gently to seek thy face, and I have found thee.

15. Which made me go abroad to try if I could meet with thee (who art the very person whom I came to seek) that I might invite and ear­nestly beseech thee to be so kind as to bear me company: And, to my great joy, this is added to all my other hap­piness, that I have found thee speedily and most opportune­ly.

16. I have deckt my bed with co­verings of tape­stry, with carved works, with fine linen of Egypt.

16. There shall no other pleasures be wanting when our Feast is done; but from the Table we will remove to my Bed: which I have rich­ly adorned with every thing that may please the eye; and made it as soft also as heart can wish.

17. I have per­fumed my bed with myrrhe, aloes, and cinnamon.

17. Where thou shalt be entertained likewise with the sweetest perfumes, that ours or the neighbouring coun­tries could furnish me with­all; such as Myrrh, Aloes, and Cinnamon: wherewith I have sprinkled my Bed, to render it more gratefull to all thy senses,

18. Come, let us take our fill of love untill the morning, let us solace our selves with loves.

18. Why do we waste our time then here in the street? Come along with me, and let us go thither; and there satisfie our desires to the full with love: we will solace our selves with the sweetest plea­sures; which shall not end till the morning light.

19. For the good-man is not at home, he is gone a long jour­ney;

19. For there is no fear they should be interrupted or disturbed; the Man (whom they call my Husband) be­ing from home, and not like­ly to return in haste: For he is gone to a place a great way off;

20. He hath taken a bag of money with him, and will come home at the day appointed.

20. Where he hath much business to dispatch; which will detein him so long, that I am sure it will be full moon (and now the new doth scarce yet appear, v. 9.) before he can be at home again. See Arg. [b]

21. With much fair speech she cau­sed him to yield, with the flattering of her lips she for­ced him.

21. In the representing of these, and many other like specious pretences (of great affection to him, of all sorts of pleasure, of secrecy, and safety in their enjoyments) she shewed her self such a [Page 100] mistress of her art, that she bowed the heart of the young Man to become her disciple: and, having wrought upon his inclinations, she pursued her advantage with so much cunning; that she rather com­pelled than attracted him, by her charming voice, and her soft alluring language.

22. He goeth after her strait­way, as an ox go­eth to the slaugh­ter, or as a fool to the correction of the stocks:

22. For he made not the least Objection, but away he went immediately, and followed her like a great Calf (as we speak in our language) or a stupid Ox; that fancies he is led to the pasture, when he is going to be killed: or like a fool, who takes it for an ornament, when the stocks are brought for his correcti­on, to be clapt upon his leggs.

23. Till a dart strike through his liver, as a bird hasteth to the snare, and know­eth not that it is for his life.

23. Just so he hastily threw himself into her embraces, and dream't of nothing but pleasure; till, like a rash Souldier that falls unexpec­tedly into an ambush, he re­ceived a mortal wound by that, which he fancied would be his highest satisfaction; or like a silly bird that gree­dy [Page 101] of the food which is laid to intice it, never minds the snare that is laid together with it: So he eagerly lon­ging to taste of her Feast and the following delights, had not so much as a thought, that this was a design upon his life; and would not end, but in miseries infinitely greater than all his joys.

24. ¶ Hearken unto me now there­fore, O ye chil­dren, and attend to the words of my mouth.

24. ¶ This is a true re­presentation, my dear chil­dren (whom I love unfeign­edly, not deceitfully like those harlots) of the folly and danger of these lewd courses, in which youth is prone to be engaged: and therefore do not look upon it as an idle speculation; but give diligent heed unto it, and be ruled by my Advice.

25. Let not thine heart decline to her ways, go not astray in her paths.

25. Let not one of you so much as entertain a thought of going to such a woman; much less of consenting to her enticements: or if any of you have been so unhap­py as to be engaged in her company, let him think it is too much that he hath ad­ventured [Page 102] to turn aside out of the right way, and not wan­der till he hath utterly lost himself in those strange paths, and cannot find his way back again.

26. For she hath cast down many wounded: yea, many strong men have been slain by her.

26. Do not presume of be­ing safe in such courses, and of making a good retreat at last: For many have been the examples of no mean persons, who have faln in their reputation, their estates, their healths, their comforts of life, and in truth have ut­terly perished by her: innu­merable are the mighty men, both for valour and for wise­dom, whom she hath brought to ruin. See Arg. [c]

27. Her house is the way to hell, going down to the chambers of death.

27. In short, to follow her unto her house, as this young man did, is the direct way to hell: every step that is taken to her Bed (unto which she invited him to as­cend) is in truth a going down to the dismall cham­bers of death, and to the most horrid miseries.

CHAP. VIII.

ARGUMENT.

The folly and danger of yielding to those brutish lusts and affections whereby so many are mis­led, having been plainly discovered and live­ly described in the foregoing Chapter; the Wise man proceeds in his design, by appealing to all that reade these things, whether they be not sufficiently cautioned against those courses which ruin them; and abundant care be not taken to make them really wise and happy. For he knew none could answer those questions negatively, which he asks in the beginning of the Chapter ( v. 1, 2, &c.) but all must confess they have been informed in the doctrine of Wisedom. Whom he repre­sents as present every where, and commen­ding it self to all sorts of persons with a sincere affection ( v. 6, &c.) as infinitely bet­ter than all the treasures which they greedily seek ( v. 10.) and to be desired and valued upon so many accounts, that it is not easie to number them. Particularly, for that Pru­dence and that Authority, which it gives to those who are endued with it ( v. 12, 14, 15, &c.) and more than this because it makes them approach near unto God, the fountain of Wisedom and Goodness, and the original pa­tern of them, v. 21, 22, &c.

[Page 104] This is expressed in such magnificent language, that, though Solomon I suppose thought of nothing, but the wise directions God had gi­ven them in his Word, revealed to them by his Servant Moses and the Prophets; yet the ancient Christians thought his words might better be applied to the Wisedom revealed unto us in the Gospel by the Son of God: nay, to the Son of God himself, the Eternal Word, and Wisedom of the Father.

[a] Whom the Arians, by a false interpre­tation of a passage in this Chapter v. 22. in­deavoured to prove a Creature: but accor­ding to the Hebrew verity, if this Text be­long to that matter, appears to have been, as S. John speaks, with the Father in the be­ginning, being his onely begotten before all worlds. And so the word [...] which we translate possess sometimes signifies in Scrip­ture; and as it is thus rendred by the LXX. in the XIII. Zach. 5. so ought be transla­ted in IV. Gen. 1. (not I have gotten or possessed but) I have brought forth a man from the Lord: as Bochartus discourses in his Phaleg, p. 784.

But I said, if it belong to that matter, because the Fathers themselves are not resolved, whether these words, v. 22. may not rather be applied to our blessed Saviour, according to his humane Nature. For so the great A­thanasius himself sometimes expounds them (though at other times he goes the other [Page 105] way) allowing the Arian sense of [...], he created me; this is not to be understood, saith he (in his Expositio Fidei, p. 242. Tom. 1.) of the Divinity of Christ; ‘"but [...], is writ­ten of Jesus bodily, as he was born of the Virgin Mary. For of this [...] (as he speaks) whom he sent for our Salvation, it may be said truly that he was the beginning of God's ways: we have access by him to God the Father, as he himself saith, I am the way, which leads to the Father."’ And afterward in his Epistle about the Decrees of the Nicene Council, p. 262. he glosses upon these words in this manner; ‘"the person who here speaks is indeed our Saviour, who is to be concei­ved to say this when He took a body, the Lord created me the beginning of his ways. For as with respect to his being the Son of God, it is most agreeable to say, He was alway, and in the bosome of the Father: So, being made a man, this say­ing was very becoming, the Lord created me."’ And, to name no more places, he interprets it thus several times in his third Oration against the Arians, p. 415, 417, &c. where he hath these words, It is as if he had said, My Father made me a body, and crea­ted me to be among men for their Salva­tion.

[Page 106] But this not being the sense of the words which Solomon first intended, I shall not build my Paraphrase upon it; but take Wisedom here, as it signifies in other places of this Book and hath been hitherto described. Whom Solo­mon now celebrates for her most venerable Antiquity, as Aristobulus observes to Ptolo­my (in Eusebius his Praepar. Evang. L. XIII. p. 667.) and introduces like a most beautifull person, no less than a Queen; or rather some Divine Being (infinitely to be preferred be­fore that base Strumpet spoken of in the fore­going Chapter.) Who having finished her own praises, which, the truth is, better agree to that heavenly Doctrine afterwards delive­red by our Lord Jesus Christ (who was the Wisedom of the Father, both as the Eternal ΛΟΓΟΣ subsisting with him before all worlds, and as He was anointed by the Holy Ghost to declare to us all the Counsel of God) con­cludes with an earnest invitation unto all to become acquainted with her instructions; if they meant to be happy and would avoid the greatest miseries, v. 32, 33, &c.

There are so many notable lessons to be learnt out of this Chapter, that it would make this Preface too long, if I should mention them all. I shall therefore name onely one Doc­trinal point, that if this Chapter be at all to be understood of the Divinity of the Son of God (which the Arians believed) then both his Eternity is most plainly here asser­ted, [Page 107] and also his distinct Subsistence and personality, as we speak, v. 22, 30. And these two Practical. First, that it is a vain pretence we make to Wisedom, if the fear of God and true Vertue be wanting, v. 13, 20. and Secondly, the whole Chapter suppo­ses, what the last verse more particularly ex­presses, that every man's death and destruc­tion is from himself; who wrongs his own Soul; and that against the desire and earnest frequent importunities of the Wisedom of God: unto which he will not hearken; but perversly rejects the seasonable reproofs and the wholsome advices, which, on many occa­sions, he meets withall to prevent his ruin.

They that follow the vulgar Latin fancy they find a Proverbial saying, v. 13. where that which we translate a froward mouth, they translate a mouth with two tongues: But I have followed the Hebrew, which speaks of a worse sort of perverse language than that phrase alone signifies.

1. DOTH not wisedom cry? and under­standing put forth her voice?

1. CAN you then here­after pretend igno­rance, and say you never had any caution given you against these snares? Or rather, have I not the greatest reason to chide you for your stupidity in hearkening unto those se­cret allurements to the deeds [Page 108] of darkness, when their shame­fulness is so apparent? and you have had so many open and loud admonitions given you to be wiser? and such serious and earnest indea­vours have been used, by re­peated instructions and re­proofs to reclaim you from your folly?

2. She standeth in the top of high places, by the way in the places of the paths.

2. There is no publick Cryer better heard and un­derstood by all, when from an high place he makes pro­clamation to the people, than the rules of Wisedom and Vertue are: which do not lie concealed, nor can be al­tered at our pleasure; but present themselves continu­ally to mens thoughts where­soever they go, being as plain as the high-way, and remai­ning unmovable and fixed, notwithstanding all the at­tempts that have been made to subvert them.

3. She crieth at the gates, at the entry of the city, at the coming in at the doors.

3. Let their business be what it will, whether in the Courts of Judgment, or a­mong those that traffick in the City, or in their own [Page 109] private habitation, still they know what their duty is: which their own Conscience, as well as God's Ministers, rings so continually in their ears; that they cannot avoid such informations.

4. Ʋnto you, O men, I call, and my voice is to the sons of man.

4. Which they hear as plainly and distinctly, as if Wisedom it self should call to them from above, saying; hearken, O men, of what­soever rank and condition you be: whether high or low, rich or poor; for my instructions are common to you all.

5. O ye simple, understand wise­dom; and ye fools, be ye of an under­standing heart.

5. Your fault is, that you are inconsiderate and easily cheated (VII. 21, 22.) or, which is worse, stupidly bent to follow your sensual appetite; as if you had no better inclinations: But if you will attend, I will make you more circumspect and wary; and dispose you to be led by prudent counsels.

6. Hear, for I will speak of ex­cellent things; and the opening of my lips shall be right things.

6. Do not turn away your ears, but lissen to my words; for I will teach you things most worthy of your notice [Page 110] and choice: which will con­duct you safely in all the passages of your life; and lay before you such a plain, di­rect and easie path, that if you walk in it you shall not miss of being happy.

7. For my mouth shall speak truth, and wickedness is an abomination to my lips.

7. For I will utter nothing rashly, or contrary to the truth; all falshood, deceit and whatsoever may doe hurt, being so detestable to me, and so far from my thoughts, that the correcti­on of such wickedness is the aim of my discourse:

8. All the words of my mouth are in righteousness, there is nothing froward or per­verse in them.

8. Every word of which is exactly conformable to the rule of Righteousness: There is nothing I injoin or forbid merely to hamper and per­plex you, or to abridge you of your just liberty; much less to misguide and pervert you, in the pursuit of what is good for you.

9. They are all plain to him that understandeth, and right to them that find knowledge.

9. But, whatsoever they may seem to inconsiderate and prejudiced minds, they will all manifestly appear e­qual and just unto him that uses his reason; and approve [Page 111] themselves, as I said, exactly conformable to the strictest rules of Righteousness, unto well-disposed minds; who will be at the pains to know the difference between right and wrong, or between that which is good and that which is evil for them.

10. Receive my instruction, and not silver; and knowledge rather than choice gold.

10. They will not think me unreasonable, when I commend the very rebukes which I give them (though administred by some sharp affliction, III. 14.) and set such a high price upon them, as to advise every one to ac­cept them rather than silver; and to value the knowledge of God, and of themselves and of all things else (which these corrections teach them) above the choicest gold.

11. For wise­dom is better than rubies; and all the things that may be desired, are not to be compared to it.

11. For true Wisedom is such an inestimable Jewel, that the most precious Pearls are trash to it: nor can our boundless fancies present any thing to our wishes, that is worthy to come in compe­tition with it.

12. I wisedom dwell with pru­dence, and find out knowledge of witty inventions.

12. For what is there com­parable to a prudent Mind, which is not crafty to de­ceive, but so cautious as not to be deceived? And this I may boast is solely in my power to endow men with­all; who ever give the safest, nay infallible Advice, and di­rect men to discreeter Reso­lutions in the most difficult cases, than the subtilest head in the world, that consults not with me, can invent for his Clients.

13. The fear of the LORD is to hate evil; pride, and arrogancy, and the evil way, and the froward mouth do I hate.

13. And my Rules are as short, as they are sure: For I teach men in the first place religiously to worship and stand in awe of the Divine Majesty: which is but a vain pretence, I further instruct them, if it do not make them abominate all manner of evil, though but in design: more particularly, I hate that vain opinion men have of their own abilities to compass their designs, which makes them forget God, and despise the wholesome advice of honest men; as I likewise do the [Page 113] use of all unlawfull means, though the end be good; especially, lying, calumny, detraction, breach of faith, which every one must re­nounce who will have my Friendship:

14. Counsel is mine, and sound wisedom: I am understanding, I have strength.

14. Who am the ablest Counsellour in all delibera­tions; and give men the most certain, solid and never failing advice, for the effec­ting their desires, or being contented with disappoint­ments: For I comprehend whatsoever is fit to be done or omitted in all underta­kings; and inspire men also with courage to persist in good resolutions, which are neither rashly taken nor wrongfully pursued.

15. By me kings reign, and Princes decree justice.

15. Kings themselves fit not fast on their Thrones, though placed there by God himself, unless they be ruled by me: the wisest Senatours cannot support themselves and them, but by perswa­ding them to enact and exe­cute just and mercifull Laws, for the government of their people.

16. By me prin­ces rule, and no­bles, even all the judges of the earth.

16. In vain do their great Captains, or other Ministers endeavour to defend them, but under the conduct and protection of my vertuous discipline: Nobles, and all the Judges of the land lose their Authority, if they do not faithfully observe the Rules that I prescribe them.

17. I love them that love me, and those that seek me early shall find me.

17. Which are no less amiable than they are easily known; there needing no more to come acquainted with me, but onely to love me: For they that love me are beloved of me; and as they will not fail to seek what they love, so they shall certainly find what they studiously seek.

18. Riches and honour are with me; yea, durable riches and righte­ousness.

18. And together with me, they shall find such riches and honour, as shall add to the greatness, and splendour, and stability of their King­doms and dignities: For not merely riches and honour are in my donation, but du­rable possessions; which will last the longer, because they are not gotten either by op­pression, or by niggardice: [Page 115] for I teach men both to doe justly and to love mercy also (IV. Dan. 24.)

19. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.

19. Whereby I bring them in greater Treasures than Gold, though never so mas­sy, never so refined; a Re­venue of higher value, than the purest and choicest Silver in the World.

20. I leade in the way of righte­ousness, in the midst of the paths of judgment:

20. For I set their minds and hearts aright; and inrich them with excellent thoughts: which teach them how to use those earthly goods, and go­vern themselves with such exactness in all their private transactions or publick admi­nistrations; as never to swerve from the steady rules of ju­stice and equity.

21. That I may cause those that love me, to inhe­rit substance; and I will fill their treasures.

21. In order to their hap­py settlement in a state of e­ternal peace and substantial satisfaction; which I conser on all those that sincerely love me and adhere unto me: whose Souls I will fill as full, with abundance of inestima­ble riches, as their Treasuries are with Silver, and Gold, and all other stores.

22. The LORD possessed me in the beginning of his way, before his works of old.

22. For the LORD him­self hath no greater riches than me, who lead men to a participation of Him and communion with Him (III. 19, 20.) with whom I was ever present (as well as al­ways most dear unto Him) not onely when he began to create this World; but be­fore he made any of his Works: when as yet there was Nothing but himself.

23. I was set up from everla­sting, from the beginning, or ever the earth was.

23. My Sovereignty and Dominion is from everlasting; and hath no superiour to it: All Antiquity comes infinite­ly short of mine; who was before the Earth it self, the common mother of all man­kind (I. Gen. 1.)

24. When there were no depths, I was brought forth: when there were no fountains a­bounding with wa­ter.

24. When as yet there were no depths (I. Gen. 2.) I was conceived in the mind of God, long before the sour­ces and springs: whose ex­cellent waters, which are of greater value than any other, owe their rise unto me, the inexhausted fountain of all things.

25. Before the mountains were settled; before the hills was I brought forth:

25. Who had a being be­fore the Mountains, from whence those waters run, were settled; or there was so much as a hillock to be seen in the earth.

26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.

26. For as yet the Lord had not made the earth it self (as I said before, v. 23.) much less adorned it, and put it into this form of lof­ty mountains and spacious plains: no, there was not so much as the first atome of this globe whereon you tread.

27. When he prepared the hea­vens, I was there: when he set a com­pass upon the face of the depth:

27. But why do I speak of the earth alone? I was pre­sent when He disposed the heavens into this wonderfull order, wherein we behold them; as well as when he moved upon that confused Abyss which they inclosed, and fashioned the earth into a regular shape.

28. When he established the clouds above: when he streng­thened the foun­tains of the deep:

28. When he made the watry clouds also, with ad­mirable Wisedom, so firm in the air, that they shall not fall down all together, but by drops upon the earth: and provided strong Cisterns [Page 118] for the waters pent up there; from whence they gush out forcibly, and yet wear not away the passages He hath opened for them.

29. When he gave to the sea his decree, that the waters should not pass his command­ment: when he ap­pointed the foun­dations of the earth:

29. When he prescribed also to the Sea its limits, that the waters thereof (though they swell and toss up and down) shall not pass over the shores wherein He hath confined them: and when he settled the Earth so stedfastly, like a building upon sure foundations, that it remains unmovable in the place he appointed for it.

30. Then I was by him, as one brought up with him: and I was daily his delight, rejoycing always before him:

30. Then was I with Him, nay, very near unto Him; contriving all these things: nor had He any higher plea­sure than me, who day by day, during the Creation of the World, produced some lovely work or other; in which He rejoyced, to see how good and agreeable they were, I. Gen. 4, 10, 12, 18, 21, 25, 31.

31. Rejoycing in the habitable part of his earth, and my delights were with the sons of men.

31. More particularly, I displayed my skill in the vast variety of Creatures, [Page 119] wherewith I have beautified this Earth, wherein you dwell; which afford a most delightfull spectacle unto me, and unto all wise Observers: who may see, that, above all the rest, my principal thoughts were fixed upon the children of men (I. Gen. 26.) in whom I delighted ex­ceedingly (as the Lord doth in me, v. 30.) beholding them made in the Image of God, and after his Likeness; capable to converse with me.

32. Now there­fore hearken unto me, O ye children: for blessed are they that keep my ways.

32. Who may therefore justly expect (all these things considered) that you should cheerfully embrace my re­peated Counsels; and, as du­tifull children, take the grea­test pleasure in being obedi­ent to them: For blessed, you cannot but see, blessed, beyond all expression, are they who observe (as all o­ther creatures do) the Laws that I have prescribed them.

33. Hear in­struction, and be wise, and refuse it not.

33. Hearken, I beseech you, and yield to the voice of your own reason, and of God's holy Word and Spirit: [Page 120] which checks the irregular motions which you find at any time in you: and be so wise and considerate, as not to slight and reject it.

34. Blessed is the man that hea­reth me, watching daily at my gates, waiting at the posts of my doors.

34. But rather invite such Instructions, by giving them thankfull entertainment, and going thither where you may meet with them: For happy, more happy than can be ex­pressed, is that man, who not onely hearkens obedient­ly when he is told his duty, but makes it his business to be rightly informed; neglec­ting no opportunity, but constantly and diligently at­tending there, where he may be taught how he ought to live; most earnestly desiring to become my disciple, and to be governed by me.

35. For whoso findeth me, findeth life, and shall ob­tain favour of the LORD.

35. In which, whatsoever pains he bestows, he shall not lose his labour: For as he shall not fail to find what he seeks, so he shall find with­all, that I will make his life a perpetual pleasure to him; for I have demonstrated that he must needs be beloved of [Page 121] the Lord, to whom I am most nearly allied, and from him he shall obtain his heart's desire.

36. But he that sinneth against me, wrongeth his own soul; all they that hate me love death.

36. From whence it is manifest, that he who vio­lates my Laws, doth the greatest injury unto his own Soul: and whosoever they be that hate to be reproved for it, and can neither indure to be told of their faults, nor receive any good advice, they love to be miserable, and wilfully bring upon themselves utter destruction.

CHAP. IX.

ARGUMENT.

In this Chapter the Wise man seems to me to il­lustrate more fully, what he had delivered in the conclusion of the foregoing ( v. 32, 34, 35.) concerning the satisfaction and happi­ness they might expect to find, who would at­tend at the gates, and submit themselves to the government of that heavenly Wisedom; which he had described to be acquainted with [Page 122] all the secrets of the Almighty. And which he here again represents as a glorious Queen, the daughter of heaven, adorued with all perfections (and [a] therefore uses a word of the plural number ( v. 1.) whereby to express her excellencies) living in a stately Palace; unto which she invites all misguided Souls, and promises them, if they will forsake their follies, the most delicious entertainment.

[b] Which is set forth under the notion of a Feast, whereby the holy Writers are wont to express (as the aptest resemblance of it that can be found) the high satisfaction, joy and pleasure, which the principles of Wisedom and Vertue fill our hearts withall; when we have such a true relish of them, that we embrace them and digest them, and are inlivened by them to a pious life.

This is the substance of the Parable; every part of which is not to be minutely scand: nor shall I go about to say what is particularly meant [c] by the seven pillars of Wisedom's house (though taking her house for the World, the seven pillars may well be thought the seven planets) what by her meat, what by her drink, &c. but look upon them onely as a description of the ability of Wisedom to impart compleat satisfaction unto those that entertain her precepts. Which were princi­pally taught in the Schools of the Prophets; whose business it was to instruct the people (as the Scribes did afterward) in the Law [Page 123] of God: and being dispersed in several pla­ces of the Country, I have conjectured their Schools might be the House here spoken of, where Wisedom had her habitation. I can­not say certainly how many of them there were, much less that there were just seven principal Schools, which might be lookt upon as the main supporters of Religion and Ver­tue: but there were more than one it is evident from the sacred History, where in one City, 1 Sam. IX. 13, 14. we find Sa­muel seated (in whose times these Schools began to flourish) who no doubt had there a College of Prophets with him, as he had afterward, we find at Ramah XIX. 20. and in another place called the Hill of God, where the Philistins had a Garrison, we meet with another company of Prophets, 1 Sam. X. 5, 10. And in after times there were Sons of the Prophets both at Bethel (where they seem to have been more anciently, 1 Sam. X. 3.) and at Jericho, 2 King. II. 3. 5. and at Gilgal, IV. 38.

These Schools also were seated in high places it appears from 1 Sam. IX. 2. X. 5, 10. [d] 2 King. I. 9. (and might be one reason of their sacrificing in such places) which agrees exactly with what is said here of Wisedom's crying upon the highest places of the city, v. 3. to call all those who had an appetite, to come and partake of her Instruc­tions. Which there was some hope all those [Page 124] might do, who were merely inconsiderate and deluded ( v. 4.) though scorners (as he ob­serves, v. 7, 8. who perhaps called the Pro­phets Mad men) are so incapable of correc­tion that nothing will move them to become better; and therefore she passes them by, and leaves them to their beastly folly: which inclines them rather to lissen to the intice­ments of such filthy Strumpets as he had de­scribed, Chap. VII.

Against whom there cannot be too much cau­tion, the Strumpets house being, as S. Chry­sostom (Hom. 2. upon S. Matth.) calls it, the very shop of the Devil: and therefore the Wise man again gives her Character in this Chapter, ( v. 13, 14, &c.) and represents the danger of being drawn in by her; that, if it was possible, he might make men sensible, there is nothing more inconsistent with wise­dom than to give up themselves to those im­pure lusts, which have been the ruin of all those that have been led by them.

That is one of the profitable lessons to be learnt from this Chapter: in which the Wise man concludes his Preface to the Book of Proverbs. And therefore again repeats once more ( v. 10.) that first Principle upon which all Religion is built, wherewith he began this preface (I. 7.) The fear of the LORD is the beginning of wisedom. Which they that want, will be apt to make a laughter of all good instruc­tions; and it is well if they be not angry at [Page 125] those, who are so kind as to reprove them. If they be, it is best to let them alone, and not cast pearls before swine; as our Saviour teaches, [e] agreeable to the Doctrine of the Wise man, v. 7, 8, 9. of this Chapter.

Where the Lord Bacon (L. VIII. Advanc. of Learning, C. 2. Parab. 9.) is very curious and distinguishes between a scorner and a wicked man (mentioned v. 7.) and between shame or reproach, and a blot; and conse­quently between reproof given to the one and rebuke to the other. ‘"For a scorner, saith he, onely makes us lose our labour; but the other repays us with a stain and dishonour. When a man instructs a scorner his time indeed which he thus imploys is thrown away, and others deride his pains, as a labour ill placed; and the scorner himself also despiseth the knowledge which he is taught. Thus a man is put to shame. But the matter is transacted with greater danger in the reprehension of the other, because a wicked nature, not onely gives no ear to advice, but turns head against his Reprehender, now made odious to him: whom he either wounds presently with con­tumelies before his face, or traduces after­wards to others behind his back."’

But I have not been thus nice in my Paraphrase, because it is the manner, I observe, of the Wise man to repeat the same thing, in the same Verse, in other words, throughout all [Page 126] this Book: and a scorner signifies the worst of men.

[f] In the ninth Verse also the same great person, following the Vulgar and reading the words thus, give occasion to a wise man, and his wisedom will be increased, makes this witty observation (in the same Chap. Parab. XXXII.) that ‘" occasion when it is offered, shews the difference between Wisedom that is ripened into habit, and that which swims onely in the brain and conceit, or is boasted in speech, but hath not taken deep root. For the former up­on occasion presented, whereby it may be exercised, is instantly quickned, addresses it self to the business, and is so inlarged and dilated, that it seems greater than it self: But the other which, before occa­sion, was brisk and busie, now occasion is given becomes amazed and confused; So that even he who presumed himself possessed of it, begins to be in doubt, whether his pre­conceptions of such wisedom, were not mere dreams, and empty speculations."’

But there being no such word as occasion in the Original, and the word give seeming to me rather to refer to what the Wise man is speaking of, viz. reproof or instruction, I have waved this observation: which will do well alone, but not be connected with the Discourse; which is my design to represent. And here note this as a mark of a hopefull [Page 127] person, that is likely to become wise, if he be not galled with reproof; at which fools are wont to kick. This is a Truth to be con­sidered most seriously, by which every man may take a measure of himself, whether he be likely to come to good or no. If he can­not endure to be told of his faults, it is a shrewd sign he is in the way to be undone; and hath not as yet so much as approached to the gates of Wisedom.

Which admonishes us here of another great fault of mankind, [g] who are most eager after that, which is prohibited to them. An observation which is as true of their fondness and readiness to embrace heretical Doctrines (to which the Fathers apply v. 17.) if they be preached in a corner, and made a great secret; as of their appetite after those pleasures, from which they are restrained, and cannot have with publick approbation.

1. WIsedom hath builded her house, she hath hewen out her seven pillars.

1. DO not imagin that I commend unto you some meaner piece of know­ledge or skill, but the most absolute and accomplished Wisedom; whose worth and dignity is inexpressible: For as this great world I told you (VIII. 26, 27, &c.) was built by wisedom in most excellent order and perfect beauty; so [Page 128] from every part of it we may learn what regard we ought to have, to her holy pre­cepts: which are taught e­very where, but especially in the Schools of the Pro­phets. See Arg. [a] [b] [c]

2. She hath kil­led her beasts, she hath mingled her wine; she hath al­so furnished her table.

2. There, above all other places, a most plentifull pro­vision is made for all hungry and thirsty souls (that are desirous to know what is good for themselves) who shall find no less life, and vi­gour, and strength, and joy communicated to them from her sacred Instructions, than the body doth when it par­takes of a liberal and most delicious Feast.

3. She hath sent forth her maidens, she crieth upon the highest places of the city.

3. For nothing is wanting there, but onely Guests to ac­cept of her entertainment; unto which her attendants and Ministers (persons of un­corrupted purity and sinceri­ty) are sent to invite you, with a loud voice and ear­nest intreaties: which can­not but be heard by whole cities and countries; unto whom the dwelling places [Page 129] of wisedom, and the food of souls lie openly exposed. See Arg. [d]

4. Whose is simple, let him turn in hither: as for him that wanteth under­standing, she saith to him,

4. There is no man so sil­ly but he may be welcome to it; or rather all such per­sons are desired to bethink themselves, how inconside­rately they have been sedu­ced, and to forbear the pro­secution of their foolish de­sires so long, as to take ad­vice of her. Let a man be never so much besotted with vice and wickedness, she doth not reject him, nor despair of him; if he will but hear­ken, when she makes this gracious motion to the whole knot of them;

5. Come, eat of my bread, and drink of the wine which I have mingled.

5. Draw near, consider, and lay to heart, the whol­some Instructions which I propound to you: credit me so far as to relie upon the promise which I make you of the highest comfort, plea­sure, and satisfaction, in em­bracing and obeying my pre­cepts.

6. Forsake the foolish, and live; and go in the way of understanding.

6. Do but make a trial, by forsaking all ill company, [Page 130] and those childish desires, and senseless courses, of which you can give no ac­count to your selves; and immediately you shall have a taste of happiness, which will invite you to perfect it, by following hereafter the deliberate dictates of sober reason, and the grave coun­sels of prudent persons, who have discerning minds, and practise themselves what they commend to others.

7. He that re­proveth a scorner, getteth to himself shame: and he that rebuketh a wicked man, getteth him­self a blot.

7. As for those that deride Religion and scoff at all good admonitions, it is in vain to meddle with them; for re­proofs are fittest for such persons, and he who per­forms that charitable office, not onely loses his labour, but is like to be requited with reproaches: whosoever he be that rebukes one of those impious wretches, hath commonly all the dirt thrown upon him, that their malice can rake together. See Arg. [d] [e]

8. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.

8. Therefore men of that wicked temper Wisedom doth [Page 131] not invite to her instructi­ons, nor require her Mini­sters to call upon them; but rather to pass them by, when they find by experience that they can doe no good to such persons, but onely draw their hatred upon themselves: from such it is wisedom to turn away, and bestow re­proofs upon those who have so much understanding, as to see God's Ministers intend their good, and accordingly thank them for it, and give them opportunity to doe them further service.

9. Give in­struction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.

9. For this is an undoub­ted Maxime, that a man dis­posed to learn will grow wi­ser even by Reprehension; and the Instructions given to a man inclined to goodness, will make him better, and much improve him, not one­ly in knowledge but in the practice of vertue, (whereas a scorner grows worse by in­deavours to reform him, and is onely made more unca­pable of good advice, by being exasperated and inra­ged [Page 132] at it.) See Arg. [f]

10. The fear of the LORD is the beginning of wisedom: and the knowledge of the holy is understan­ding.

10. And the very first, and indeed the principal thing that is to be instilled into all mens minds, without which they will learn no­thing else, is a Religious sense of the Divine Majesty, and an awfull regard towards him (as I have observed al­ready more than once, I. 7. II. 5. VIII. 13. but it cannot be too oft repeated) And next to this, that no know­ledge deserves the Name of Ʋnderstanding, but that which is delivered by the Holy men of God, and disposes us to devote our selves unto Him in holy obedience.

11. For by me thy days shall be multiplied, and the years of thy life shall be increa­sed.

11. Other knowledge may make thee subtill and cun­ning in thy worldly affairs, but this alone can make thee happy: And will certainly both prolong thy life (as I have frequently said, III. 2, 16. IV. 10, 13, &c.) and lengthen it in health, peace, prosperity and pleasure.

12. If thou be wise, thou shalt be wise for thy self: but if thou scor­nest, thou alone shalt bear it.

12. This is the true reason I invite thee so earnestly to [Page 133] imbibe my Doctrine, ( v. 5.) not for my own sake, but for thine: who alone wilt either reap the profit of be­ing truly vertuous; or suffer all the harm and mischief (which will not in the least redound to me) of thy pro­phane scoffs and jeers at Re­ligion and Goodness.

13. ¶ A foolish woman is clamo­rous; she is simple, and knoweth no­thing.

13. ¶ Unto which pro­phaneness as there wants not temptations, so there is none more dangerous, I think, which makes me mention it so often (II. 16. V. 3. VI. 24. VII. 10, 11, &c.) than the lewd and impious Adulte­ress; who is no less bold and importunate, than she is be­witching and powerfull to besot the minds of her stupid lovers; but perfectly igno­rant of God and Religion, and a stranger to all the prin­ciples of vertue.

14. For she sit­teth at the door of her house, on a seat in the high places of the city,

14. Which she openly op­poses, for (as if she would put a manifest affront upon them) in that very place where the Ministers of Wise­dom call men to learn the [Page 134] fear of the Lord ( v. 3, 10.) she sits in state, at the door of her house, to divert their minds from all such thoughts, and drown them in sensual pleasures.

15. To call pas­sengers who go right on their ways.

15. That's the very busi­ness of her life, to defeat all good designs; by drawing even those aside into her chambers of impurity, who were going streight forward to the schools of wisedom and goodness.

16. Whoso is simple, let him turn in hither: and as for him that wanteth un­derstanding, she saith to him,

16. Whose words ( v. 4.) she no less impudently than prophanely returns, and tells them, it is not she but wise­dom and vertue that makes men fools; by confining their desires, and denying them the liberties which she invites to come and injoy in her embraces: where their dulness shall learn this un­known secret,

17. Stoln wa­ters are sweet, and bread eaten in se­cret is pleasant.

17. That there are no pleasures comparable to those, which a man gets by stealth from them to whom they properly belong: no morsel so sweet, as that [Page 135] which is forbidden; but, having been long desired, he finds at last a private op­portunity, to taste of with­out danger. See Arg. [g]

18. But he know­eth not that the dead are there; and that her guests are in the depths of hell.

18. But the poor deluded wretch considers not all this while (which I have often already represented, II. 18. V. 5. VII. 27. and is all that I shall oppose to those sinfull inticements) that she invites him to his utter ruin both of soul and body ( See II. 18.) and sinks all those down, who accept of her invitation, to the very bottom of that pit, where the old Giants are, who corrupted mankind with such filthiness and vio­lence, that they brought a deluge upon the earth, VI. Gen. 4, 5, 11.

CHAP. X. The Proverbs of Solomon.

ARGUMENT.

Here now properly begins the Book of the Pro­verbs (as the Title of this Chapter tells us) what hath been delivered hitherto, being rather a Preface; to awaken attention; and from sundry arguments to commend the wise Instructions, which now follow, to every ones practice; and to caution those, who would receive benefit by these Instructions, from such things as may hinder their edification in the School of Wisedom.

Whose Lessons, in this first part of the Book, (which reaches to the 17th Verse of the XXII. Chapter) are delivered in short Sentences; every Verse being a Lesson by it self, which commonly hath no connection with that which goes before and follows after: or if there be any, it is not so clear as to be easily made out. And these Lessons are for the most part delivered, either by way of Antithesis, i. e. comparing opposites one with another; the wise, for instance, and the foolish, the diligent and the sluggish, the rich and the poor, and, in general vertue and vice, assigning to each their proper re­wards [Page 137] and punishments: or they are mere Parables, that is, similitudes; in which one thing is compared to another that resembles it.

And he intending to instruct all sorts of men in their several kinds of life, these Lessons are very various; and do not merely inform them about their manners, but about the events also, which are wont (either frequently or sometimes) to accompany or follow such and such estates, offices, and actions of humane life. And some are directions for single per­sons; others for the ordering of houshold af­fairs; and others for the government of kingdoms. In short, some are divine Pre­cepts; others civil Advertisements for the management of our selves in several passa­ges of humane life: to the observance of which he excites the Reader sometimes by promises, sometimes by threatnings.

It is not to be expected that in a Paraphrase, I should preserve the smartness that is in ma­ny of these Sentences: And it will be hard to abridge, as I have done hitherto, the Contents of each Chapter. Yet, I shall at­tempt something in it: And though I can­not say there is an order observed in them all (they being onely a Collection of wise Ob­servations and Aphorisms, in which, Method is wont to be neglected by other Authours) yet the first Sentence of this Chapter, seems not to have been casually, [a] but designed­ly [Page 138] set in the front of the rest. Because no­thing contributes so much every way to the happiness of mankind, as a Religious care about the Education of Children. Which Parents are here admonished to attend, if they desire their Children should not prove a grief and shame to them: and Children are put in mind of the Obedience they owe to their Instructions, that they may be a joy to their Parents.

The Lord Bacon (in his Advancement of Learning, L. VIII. C. 2. Parab. VII.) thinks that the gladness and heaviness, which are in Fathers and Mothers, accor­ding as their Children prove good or bad, are here so accurately distinguished by Solo­mon; ‘"that he would represent a wise and well govern'd Son, to be chiefly a comfort to the Father, who knows the value of wisedom and vertue better than the Mo­ther (which account the Hebrews also give of this matter) and therefore rejoices more at the towardliness of his Son: which he not onely better understands, but hath ta­ken perhaps so much more care about his Education, that the good fruits of it give him a greater joy than they can do to the Mother. Who on the other side is more grieved and discomforted at the calamity of a Son; both because the affection of a Mother is more soft and tender, and per­chance is conscious to her self that by too [Page 139] much indulgence she hath tainted and cor­rupted his tender years."’ She is more at home also (it may be added) and therefore, having her Son's folly more in her eye, hath a greater share in the grief that it cau­ses.

But this is not to be too much pressed, I think, for both of them have such a share either in the joy or in the sorrow, that it is as hard to distinguish between them constantly, as it is to make a difference between the joy and grief for the well or ill doing of a Son, and the well or ill doing of a Daughter: which may be, and oft times are, equal. And therefore I have but just touched upon this in my Paraphrase of the first verse. Con­cerning which I shall note this further, that whether these Instructions were written with a peculiar respect to the education of Solo­mon's own Son, or indifferently for all, it was most judiciously done to begin with such as this first part chiefly consists of: there being so great a necessity (as the forenamed Writer observes in his VIIth Book Chap. 3.) ‘"that men drink deeply all pious and moral knowledge before they taste of politick, that they who are bred up in the Courts of Princes, and in affairs of State from tender years, rarely attain to inward and sincere probity of manners. For not be­ing seasoned with Religion and the Doc­trine of manners and offices of life, their [Page 140] judgments are corrupted and made to think, that there are no true and solid moral differences of things, but all things are to be measured by utility and success."’ And in this false opinion they are the more immovably settled if to ill education, there be added the fewel of bad Books: which all those will reject with disdain, who shall be so happy as to make this Book their early study.

In which there follow here immediately (and very properly) some Instructions about get­ting riches, and about the keeping and using them aright ( v. 2, 3, &c.) that a curse may not be intailed upon them, and descend with them unto our children. And then v. 7. a memorable observation is annexed, [b] (which Plato, as Eusebius observes, translated into his VIIth Book of Laws) concerning the fame of good and bad men, after they are dead. About which the same great man before na­med (the Lord Bacon) hath this Note in the same VIIIth Book, Parab. 8. That the Name of good men after Envy is extin­guisht (which cropt the blossome of their Fame, while they were alive) presently shoots up and flourisheth; and their Prai­ses daily increase in strength and vigour: But for wicked men (though their fame through the partial favour of Friends, and of men of their own faction, may last for a little time) a detestation of their name springs [Page 141] up not long after; and at last those vani­shing praises end in infamy, and like bodies that putrifie, expire in a filthy and noisome odour. And thus the LXX. in this place instead of the memory of the just is blessed, or is with blessing or benediction, have these words, the memory of the just is with en­comiums or praises: which is the true ex­plication of the phrase. And accordingly the Church commemorates the Saints of God, recounting their worthy deeds, and praising Him for them. Of which see Mr. Mede Discourse XXII.

The rest of the Chapter consists of mixt obser­vations, concerning the difference between wise men and fools, idle persons and dili­gent, ill-natured people and those who are candid and kind ( v. 12.) and especially be­tween the vices and vertues of the tongue, and their rewards and punishments, v. 13, 14, &c. And one remarkable observation is inserted, v. 22. which belongs to [c] that head of diligence and laboriousness: upon which, he remembers us, no man is so to de­pend, as to imagin to obtain what he would have by that alone; but to look up to God as the donour of all good things, and giving success to our industry. Which was a thing little thought of by heathens, who were too prone to imagin all things requisite unto hap­piness, to be placed in themselves. But the Scriptures every where inculcate this, that [Page 142] it is God who gives wisedom to the wise, and victory to the valiant, and riches to the diligent, and good success to the prudent and potent, &c.

[d] Ʋnto which add that observation also, v. 24. which may be further improved than is ex­pressed in the Paraphrase, to this sense; that wicked men many times draw upon themselves that which they feared, by those very means whereby they study to avoid them. An Example of which (as Bochartus observes in his Phaleg, L. I. c. 16. Part. 1.) we have in those that built the Tower of Babel: who for fear of dispersion designed to build a City and a Tower, saying, Go to, let us build, &c. lest we be scattered abroad upon the face of the whole earth, XI. Gen. 4. But God so ordered it that this very attempt was the occasion of their dispersion, and brought what they feared sooner upon them, atque ipsum mali remedium, illis cessit in periculum: the very remedy of the evil they would have avoided, leading them directly into it.

R. Levi hath an observation that the precepts of Wisedom from the beginning of this Chap­ter to the 10th verse of the XVIIIth are in a manner all concerning the danger of seve­ral sorts of vice and wickedness: and after­ward they are all concerning other subjects. Which, how true it is, I shall there consider.

1. THE pro­verbs of Solomon. A wise son maketh a glad father; but a foo­lish son is the hea­viness of his mo­ther.

1. LET the Father's care in educating his Chil­dren (especially his Son the Heir of his Family) be equal to the joy he will have in their well doing: and let the Mother beware that her in­dulgence do not spoil them; for she will have the greatest share in the heaviness, which their untowardness will give them. See Arg. [a]

2. Treasures of wickedness profit nothing: but righ­teousness delive­reth from death.

2. This is more necessary than the care of heaping up riches for them (which many times tempt men to fraud and oppression) for though great treasures be gotten by such means, they will be so far from availing the owners in time of distress, that they will rather expose them to be a prey; when justice and mercy with a little wealth, will procure safety and deli­verance from the greatest dangers.

3. The LORD will not suffer the soul of the righte­ous to famish: but he casteth away the substance of the wicked.

3. The reason is, the Lord hath Treasures in store, for the just, especially for the mercifull man; and will send [Page 144] him such supplies in his straits, that he shall not starve, but rather have e­nough: But He will drive the wicked out of their ill-gotten possessions, whereby they think to secure them­selves from want.

4. He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.

4. And next unto Vertue let Children be bred up to Industry; without which in­deed they cannot be vertu­ous: for both poverty and fraud are commonly the fruit of negligence and sloth; when an active diligence is wont to inrich men, without the help of deceit.

5. He that ga­thereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.

5. Especially if prudence be added to diligence and op­portunity be not neglected: For as he that makes Hay (as we speak) while the Sun shines is commended for his provident care; so he that by taking his ease, when he should gather the fruits of the earth, loses all the bene­fit of his former labours, is a shame to himself, and unto those that bred him.

6. Blessings are upon the head of the just: but vio­lence covereth the mouth of the wic­ked.

The blessings of heaven shall visibly descend in great plenty, upon the just and mercifull man: but their own iniquity shall violently overwhelm those, to their utter confusion, who wic­kedly defraud and oppress their neighbours.

7. The memory of the just is bles­sed: but the name of the wicked shall rot.

7. And though Envy may sometime cloud a good man for the present, yet after death an honourable menti­on shall be made of him; and he shall be commemora­ted with praises: when the memory of the wicked, who now perhaps are extolled, shall either perish or stink and be abominated. See Arg. [b]

8. The wise in heart will receive commandments: but a prating fool shall fall.

8. He that is truly wise will thankfully receive such good advices as these, and avoid the dangers of which he is admonished: But he whose wisedom lies onely in his tongue (which moves up­on all occasions, and will not let him learn of others) ruins himself, even by his own imprudent prating.

9. He that wal­keth uprightly, walketh surely: but he that per­verteth his ways, shall be known.

9. He that deals sincerely in all his actions is both safe and secure: but he that re­lies upon fraud and tricks of deceiving shall find his cun­ning fail him at the last; and besides can never be secure that he shall not be detected and made a publick reproach.

10. He that winketh with the eye, causeth sor­row: but a pra­ting fool shall fall.

10. But he especially, that under pretence of kindness betrays his neighbour, and gives the sign to others, when he would have them circum­vent him, is a common grie­vance; and shall himself, in the end, feel the miserable effects of his falseness: for he is worse than a man, who openly professing his malice rails perpetually, and there­by, sooner hurts himself than others.

11. The mouth of a righteous man is a well of life: but violence cove­reth the mouth of the wicked.

The discourse of a good man (like a perpetual spring of wholsome water) always tends to the profit, comfort, and refreshment of those that receive it: but a wicked man, how fair soever his language be, doth but conceal the mischief, which [Page 147] (like pestilent waters out of a deep pit) he designs to pro­duce when opportunity serves.

12. Hatred stirreth up strifes: but love covereth all sins.

12. Such is the difference between hatred and love, that where all things are in quiet hatred raises up distur­bance, and makes men quar­rel about trifles; when love pacifies the minds of those that it finds provoked by real offences, and composes all those contentions, for which there was too much occasion.

13. In the lips of him that hath understanding, wisedom is found: but a rod is for the back of him that is void of un­derstanding.

13. He that would be wise must seek the acquain­tance of some intelligent per­son: but the most knowing person in the world cannot make him wise that is void of consideration; who will never learn, unless perhaps by some great affliction.

14. Wise men lay up knowledge: but the mouth of the foolish is near destruction.

14. Wise men treasure up knowledge, and reserve it till a fitting opportunity to make use of it: but a fool is always talking, and seldom opens his mouth but it proves a present mischief to himself or others.

15. The rich mans wealth is his strong city: the destruction of the poor is their po­verty.

15. Riches are a power­full defence to their owners against a great many evils, to which we are subject in this life; and naturally raise mens minds and make them confident: whereas poverty exposes men to injuries and abuses; and is apt to depress and deject their spirits.

16. The labour of the righteous tendeth to life; the fruit of the wicked to sin.

16. Which is a great mo­tive to an honest diligence; but then remember this, that the end of a vertuous mans labours after riches is onely that he may provide himself the necessaries of life, and that he may doe good with them: but the great reve­nues, which perhaps are left to a wicked man by his an­cestours without any pains of his own, are imployed to satisfie his sinfull lusts and passions.

17. He is in the way of life that keepeth instructi­on: but he that re­fuseth reproof, er­reth.

17. He that carefully ob­serves, and puts men in mind of these wholsome admoni­tions, which may teach them to correct and amend their lives, is in the way to make himself and others happy: [Page 149] but he that leaves off to give reproof incourages men in their errours; from which he, who shuns those that are wont to reprehend him, is never like to be reclaimed.

18. He that hi­deth hatred with lying lips, and he that uttereth slan­der, is a fool.

18. He that dissembleth his hatred, by great profes­sions of Friendship before ones face, and then goes and vents it in slanders behind his back, may seem a cun­ning man; but is really an impious fool.

19. In the mul­titude of words there wanteth not sin: but he that refraineth his lips, is wise.

19. Nor are calumny and flattery the onely vices of the tongue; but much spea­king is rarely innocent: therefore he that is sparing of his words, and considers well both when, and where, and what he speaks, is a tru­ly prudent person.

20. The tongue of the just is as choice silver: the heart of the wic­ked is little worth.

20. The words of such a man are exceeding valuable; because they are both solid and sincere: but let wicked men devise and study what they please, it will be good for little, or rather very mis­chievous.

21. The lips of the righteous feed many: but fools die for want of wisedom.

21. Many are preserved from perishing by the dis­courses of a good man: But a fool, for want of conside­ration, receives no benefit by them, and doth not so much as take care to save himself.

22. The blessing of the LORD, it maketh rich, and he addeth no sor­row with it.

22. It is not merely mens industry and provident care, to which they owe their ri­ches; but the blessing of God prospering their endeavours: which when He favours, wealth flows in apace upon them; and is enjoyed also without anxious thoughts and labours. See Arg. [c]

23. It is as a sport to a fool to doe mischief: but a man of under­standing hath wisedom.

23. A senseless sinner makes a jest of the most horrid impieties that can be committed by himself, or others: but a man that weighs things wisely consi­ders that this is no laughing matter; and takes that plea­sure in doing well, which fools take in mischievous wickedness.

24. The fear of the wicked, it shall come upon him: but the de­sire of the righte­ous shall be gran­ted.

24. Yet there is none so wicked but he is sometime afraid; and, since this will [Page 151] not amend him, he shall feel what he fears: but this is the comfort of righteous men, who have reason to hope, that they shall at length obtain their desires. See Arg. [d]

25. As the whirlwind passeth, so is the wicked no more: but the righteous is an e­verlasting founda­tion.

25. Though the wicked, like a whirlwind, may blu­ster terribly, and overthrow all that stands in his way, yet he quickly vanishes, and destroys himself by his own violence: but the righteous, as he is fixt and settled in his vertue, which is peaceable and quiet and makes no di­sturbance; so he enjoys the solid fruits of it, in a durable, and immovable felicity.

26. As vineger to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.

26. Vineger is not more offensive to the teeth, nor smoke more vexatious to the eyes, than a remiss and neg­ligent minister is to him that imploys him, and relies upon him in a weighty business.

27. The fear of the LORD prolongeth days: but the years of the wicked shall be shortned.

27. The best way to pro­long life is religiously to ob­serve the Laws of God: but wickedness generally (both by its own nature and by [Page 152] God's righteous judgment) brings men to an untimely end.

28. The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.

28. And what a lamen­table case is a wicked man in, when he finds himself unexpectedly undone? for this is another difference be­tween a good man and a bad; that the hope of the former concludes in a joyfull possession of what he waits for: but the other, failing of his expectation, ends his days in sadness and sorrow.

29. The way of the LORD is strength to the up­right: but de­struction shall be to the workers of iniquity.

29. Whence it follows al­so that a faithfull observance of the rules of Vertue, which the Lord hath prescribed us, inspires the upright man with great courage and un­daunted resolution, when a­ny evil threatens him: but the workers of iniquity, be­ing weak and feeble spirited, are terribly shaken, nay bro­ken, with the fear of that destruction which is coming on them.

30. The righ­teous shall never be removed: but the wicked shall not in­habit the earth.

30. There is no way like Piety, Justice, and Mercy, to establish a family in per­petual [Page 153] prosperity: But the wicked (how successfull so­ever they may be for a time) shall not be able to settle themselves and their posteri­ty, in the good land, which God hath given us.

31. The mouth of the just brin­geth forth wise­dom: but the fro­ward tongue shall be cut out.

31. The very discourse of a righteous man is so profi­table to instruct others in Wisedom, and Goodness, that it shall be a means to perpe­tuate him, like a fruitfull tree, in a flourishing condi­tion: but he that uses his tongue perversly, to abuse, cosen, or raise dissensions a­mong his neighbours, shall be cut down, like a tree that combers the ground.

32. The lips of the righteous know what is acceptable; but the mouth of the wicked spea­keth frowardness.

32. The righteous knows very well, how to speak those things (and accustoms his mouth unto them) which are gratefull to men, and yet not displeasing to Almighty God: But the wicked are o­dious to both; because they are skilled altogether in lying and flattery, fraud and calum­ny, and such like subtill, but detestable, arts of doing mis­chief.

CHAP. XI.

ARGUMENT.

This Chapter consists of many promiscuous obser­vations, concerning such things as will make men happy or miserable. It begins with an Admonition concerning Justice in our dea­lings one with another: without which So­ciety (which God designs and takes a special care to uphold) cannot be preserved. And mankind being very apt to be regardless what they doe, towards God or towards man, when they grow rich and great; he next gives a caution against Pride and Insolence, as a certain forerunner of ruin. For it con­sisting in forgetfulness of God, confidence in mens selves, despising others, slighting good counsels, and attempting things out of the bounds of mens place and calling (all which proceed from stupid folly) naturally leads men headlong into destruction.

Then he commends sincerity and charity ( v. 3, 4.) and represents the vast difference be­tween Vertue and Wickedness, in order to mens private safety ( v. 5, 6, &c.) and to the publick security ( v. 10, 11.) After which follow a great many prudent observa­tions and advices, for mens private, and for the common good: with such remarks upon [Page 155] sundry vertues and vices, as are sufficient to invite to the one, and deter from the other.

[a] Among the rest there is one, v. 21. (trans­lated thus by us, though hand join in hand, the wicked shall not be unpunished) upon which there are as many glosses almost, as there are Interpreters. But I have onely put together those two senses of the former part of the verse, which are most agreeable to the latter; and do not think fit to trouble the Reader with the other, any further than merely to inform him of this one thing. That most Interpreters by hand in hand under­stand the hands of divers persons: but some few take it, for the hands of one and the same person, who puts one hand into the other. And these last named, make the sense one of these two ways: either that though a sinner indeavour to hide his sin (as a man doth a thing which he holds in one hand and covers with the other) he shall notwithstanding be found out and suffer for it; or that, though wicked men doe nothing, but like an idle per­son have their hands folded one in the other, yet they are not free from sin; which they are devising in their mind, and will draw a just vengeance upon them.

[b] In the next verse I have followed Bochar­tus ( de Animal. S. Part I. L. II. C. 57.) in his translation of those two words [...] which he renders her mind departeth, viz. from the love of her husband: but I [Page 156] have not neglected the other sense of which I think those words are capable.

[c] In the 29th verse I have adhered to the opinion of the Lord Bacon (Book VIII. of the Advanc. of Learning, Ch. 2. Parab. 9.) ‘"who takes it for a profitable admonition touching discords in families and domestick breaches (but may as well be applied to whole kingdoms, which are larger families) which whosoever cherishes among his chil­dren or servants (or people) as a means to have his affairs better administred, when they have an evil eye upon, and hate one another; commonly finds his hopes turn in­to wind. For those alterations and chan­ges, for the most part succeed ill: and those disturbers of their own families often­times meet with vexations and ingrati­tudes from those very persons, whom (pas­sing by others) they adopt as the objects of their special favour: Nay by this means, they draw upon themselves ill reports and doubtfull rumours: for it is not ill obser­ved by Cicero, That all reports, both good and bad fame, come from dome­sticks. Which two evils (he thinks) So­lomon expresses by inheriting the wind:"’ for the frustrating of expectations and rai­sing of rumours are rightly compared unto winds. I have added in the Paraphrase two other things belonging to wind; which makes a great noise, and leaves nothing be­hind [Page 157] it: for all make it an emblem of empti­ness.

[d] The last verse is a wise consideration sug­gested to good men, when they are under the oppressions of the wicked: that if the just be afflicted (as Melancthon glosses) who seri­ously endeavour amendment of life, God will take a time to reckon with those lewd men, who contumaciously and furiously persist in their wickedness. So the wise man (says he) admonishes us of two things. First that the Church is subject to the Cross, which the cru­elty of Tyrants may lay upon it: but second­ly those Tyrants must one day answer for their cruelty by sharp punishments upon them­selves; Nay, though they flourish for some time, at last, says he, they are shaken out of their empires. Hither he applies those known words of the Poet, Ad generum Cere­ris sine caede, &c.

1. A False ba­lance is abomination to the LORD: but a just weight is his delight.

1. IT is not so small a sin as men imagin, to cheat their neighbours (though it be onely in a little matter) but extremely hatefull and detestable to the great Lord and Governour of the world: as on the other side, exactly just and equal dealing in all our commerce one with ano­ther, is highly pleasing to him.

2. When pride cometh, then co­meth shame: but with the lowly is wisedom.

2. Do not entertain an haughty conceit of thy self, nor insult over others; for the folly of this appears, in drawing along with it that contempt and disgrace, which above all things such men would avoid: therefore be humble and modest; the wisedom of which is mani­fest, from the universal re­spect which it gains every where.

3. The integri­ty of the upright shall guide them: but the perverse­ness of transgres­sours shall destroy them.

3. The integrity of those that uprightly observe the rules of vertue, is their high­est prudence, and safest guide, through all manner of diffi­culties and dangers: but the crafty wiliness of perfidious men, who will be tied unto no Laws, is mere folly; and shall be so far from preser­ving them, that it shall prove their certain destruction.

4. Riches profit not in the day of wrath: but righ­teousness delive­reth from death.

4. Heaps of wealth, a­massed by extortion or cove­tousness, shall as little avail, as subtilty and cunning, when God in his righteous displea­sure shall punish the world by a common calamity: But [Page 159] Justice, accompanied with Mercy (as hath been obser­ved already, X. 2.) will be­friend him that hath con­stantly practised them, and rescue him even when there is no hope of safety [ See XXIX. Ecclus. 11, 12, 13. and XL. 24.]

5. The righte­ousness of the per­fect shall direct his way: but the wic­ked shall fall by his own wickedness.

5. Remember this (and be not nauseated at the repe­tition of it, for it is a weigh­ty Truth) that there is no surer Guide to direct men in the plain way to safety, or any other good, than a sin­cere and impartial obser­vance of all God's Laws: but that the wicked shall pe­rish, by those very impious courses (of lies, suppose, breach of promises, perju­ries, and oppression) where­by they think to greaten or to secure themselves.

6. The righte­ousness of the up­right shall deliver them: but trans­gressours shall be taken in their own naughtiness.

6. Remember it I say (for it cannot be too often culca­ted) that the vertue of un­feignedly and intirely upright men, shall be their preserva­tive when they are in dan­ger: but they that are go­verned [Page 160] wholly by their own depraved desires and inte­rests, shall be intangled and inevitably perish in their own naughty contrivances.

7. When a wic­ked man dieth, his expectation shall perish: and the hope of unjust men perisheth.

7. Do not imagin there­fore that they have the ad­vantage of others, who are loose from all Laws. They may seem so to have for the present; but, beside what I have now said, it must be considered that Death (and how suddenly doth that sometime overtake them) utterly destroys all their projects and hopes: what­soever they expected to ac­complish by their riches, or their power, or their friends, it perisheth together with them.

8. The righte­ous is delivered out of trouble, and the wicked cometh in his stead.

8. Nay, before that it is frequently seen, that a just man is unexpectedly drawn out of those straits and dif­ficulties wherein he was per­plexed, and the wicked (who perhaps brought him into them) takes the place which he hath left; falling into those very distresses, from [Page 161] which the just is happily freed.

9. An hypocrite with his mouth de­stroyeth his neigh­bour: but through knowledge shall the just be delivered.

9. And more than this, a good man hath this ad­vantage by his wisedom, that it sometimes instructs many how to evade those snares, which the profane Hypo­crite, with counterfeit pro­fessions of friendship, lays to destroy his neighbours.

10. When it go­eth well with the righteous, the city rejoyceth: and when the wicked perish, there is shouting.

10. We see also in this how amiable vertue and how hatefull vice is, that the In­habitants of a City general­ly leap for joy when good men prosper and are advan­ced unto power: but are so far from pitying the down­fall of the wicked, that they shout when they behold them tumbling from the high pla­ces to which they were rai­sed.

11. By the bles­sing of the upright the city is exal­ted: but it is o­verthrown by the mouth of the wic­ked.

11. Men of unbiassed ver­tue make a City flourish, by the blessings they procure for it from heaven, by their prayers, by their prudent advice, their pious admoni­tions, and their constant stu­dy of the publick good: but the wicked, by their blasphe­mies, [Page 162] their evil counsels, their pestilent maximes, their im­pious doctrines, whereby they corrupt mens manners, utterly subvert the good e­state thereof.

12. He that is void of wise­dom, despiseth his neighbour: but a man of understan­ding holdeth his peace.

12. It is a great weakness to speak contemptuously of any man, or to render him ridiculous (for no man is so mean but he is sensible of de­spisal, and may find ways to shew his resentment) there­fore a thoroughly prudent person, whatsoever he thinks of others, saith nothing to their reproach.

13. A tale-bea­rer revealeth se­crets: but he that is of a faithfull spirit concealeth the matter.

13. A man whose trade it is to ingratiate himself by defaming others, will not stick most treacherously to discover the secrets where­with they have intrusted him: But a man whose mind is stedfastly fixed to be true and faithfull to his neigh­bours, will study (though they have not desired him) to hide those things, which, being known, may prove in­jurious to them.

14. Where no counsel is, the peo­ple fall: but in the multitude of counsellers there is safety.

14. Where prudent Coun­sellours are wanting a Nati­on goes to wrack, as certain­ly as a Ship doth without a Pilot: nor is one sufficient; but then a Country is safe, when there are many wise men to govern affairs: that if one fail, there may inow still remain; or what one or two sees not, others may be able to discern.

15. He that is surety for a stran­ger, shall smart for it: and he that hateth sure­tiship is sure.

15. He is in great danger to be undone, who stands bound to pay the debts of another man, especially of a stranger (VI. 1.) whose abi­lity and honesty is unknown to him: And the way to be secure from that fear, is not onely to avoid such ingage­ments ones self, but to abhor to see other men enter into them.

16. A gracious woman retaineth honour: and strong men retain riches.

16. Beauty and vertue in a woman advances her to Ho­nour; as formidable strength and power in men advances them to Riches: and as their principal care is to keep their Treasures, so hers should be to preserve her Reputation.

17. The merci­full man doeth good to his own soul: but he that is cruel, troubleth his own flesh.

17. He that hath a heart to be kind and bountifull unto his neighbours, will have this advantage by it, among ma­ny others, that he will not deny what is fit and conve­nient to himself: whereas the covetous and hard-hear­ted, as he hath no regard to his nearest relations, so he pinches his own flesh, by his sordid way of living.

18. The wicked worketh a deceit­full work: but to him that soweth righteousness shall be a sure reward.

18. He thinks perhaps hereby to raise himself, or his posterity to greatness, but, like all other wicked men, will be deceived in his expectation; for the event of his actions never answers the design: but vertuous men shall infallibly reap the fruit of their pious, just and charitable labours.

19. As righte­ousness tendeth to life: so he that pursueth evil, pur­sueth it to his own death.

19. Thus God orders it in his Providence, and thus it is in the nature of things, that vertue tends to make men happy: but the more eager­ly any man pursues an evil thing, the more he is bent upon his own destruction.

20. They that are of a froward heart, are abo­mination to the LORD: but such as are upright in their way, are his delight.

20. Of all other men they are most odious to the Lord, who pretend to justice, kind­ness and truth; but study and devise how to compass their ends, though it be by the wickedest means: as on the contrary, they whose exact observance of the rules of righteousness in the whole course of their lives, testifie the integrity of their hearts, are highly in his favour and love.

21. Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.

21. Though the wicked in­deavour to strengthen himself and his family by powerfull leagues and confederacies, and his successours also have mighty associates to main­tain his acquisitions, they shall not be able to defend themselves from the punish­ment their iniquity deserves: but the posterity of the righ­teous need not be at such pains; but, though deserted by men, escape the danger into which the other fall, by the help of God alone. See Arg. [a]

22. As a jewel of gold in a swines snout, so is a fair woman which is without discretion.

22. As a golden ring is ill placed in the snout of a swine, which is always rou­ting in the mire: so is beau­ty ill bestowed on the body of a woman, whose mind having lost all savour and re­lish of vertue, carries her from her husband, to wal­low in filthy lusts, and adul­terous pleasures. See Arg. [b]

23. The desire of the righteous is onely good: but the expectation of the wicked is wrath.

23. The righteous desire nothing but that it may be well with all men; but the wicked wish for trouble and disturbance, especially that they may execute their ma­lice and wrath upon those whom they hate: And ac­cordingly God will deal with them; good things shall be the portion of the righteous, but his just indignation shall frustrate the expectation of the wicked.

24. There is that scattereth, and yet increa­seth; and there is that withholdeth more than is meet, but it tendeth to poverty.

24. You may see by this how miserably they are mis­taken, who imagin none so wise as the penurious; that you shall find here and there a man who communicates [Page 167] readily and liberally to the necessities of others, and yet his estate is so far from being impaired thereby, that it in­creases: when others, who are so saving that they will part with nothing, no not upon the most just occasions, do not thrive at all, but by one means or other become beggars.

25. The liberal soul shall be made fat: and he that watereth, shall be watered also him­self.

25. Let not him therefore that bestows benefits, ima­gin thereby he shall be im­poverished, for it is the cer­tain way to inrich himself: and the larger his charity is, and the more diffused for the refreshment of others, the greater abundance shall be poured on him, and the a­bler still shall he grow to doe more good.

26. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.

26. He that hoardeth up corn in a time of scarcity, on purpose to raise the price, shall fall into the popular ha­tred; and be loaded with many a curse: but he who then opens his granaries and sells at a moderate rate, shall not onely have the peoples [Page 168] good word, but the blessing of God.

27. He that diligently seeketh good, procureth favour: but he that seeketh mis­chief, it shall come unto him.

27. He that from the time he rises, studies nothing but how to doe good to others, shall obtain favour both with God and man: but he whose business it is to doe mischief, shall draw upon himself the evil he designs against others.

28. He that trusteth in his ri­ches, shall fall: but the righteous shall flourish as a branch.

28. He whose confidence in riches as the surest sup­port and defence, makes him covetous, unjust and unmer­cifull, shall fall to decay like a withered leaf: but they whose pious dependance up­on God, makes them just and charitable, like a flou­rishing tree, shall thrive and prosper.

29. He that troubleth his own house, shall inhe­rit the wind: and the fool shall be servant to the wise of heart.

29. He that makes or che­rishes dissentions and factions in his own family (or king­dom) may, by making a great bustle and stir, seem to be a notable man; but will not onely be deceived in his expectations, but de­fame his government, and bring his estate to nothing: nay, it is oftentimes seen [Page 169] that he who is thus foolish, loses all his authority, and becomes a servant to him, who administers his affairs with a more prudent care. See Arg. [c]

30. The fruit of the righteous is a tree of life; and he that winneth souls, is wise.

30. The benefit the world receives from a just and cha­ritable man is so great that it may be compared to the fruit of the tree of life; which keeps mankind from being miserable: but he is the grea­test Benefactour of all, who communicates wisedom so charitably and seasonably, that he draws souls to the love of vertue.

31. Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.

31. But who is there so good as to doe or to suffer no evil? And if God do not let the just and charitable men (mark what I say) they who are so usefull and bene­ficial to the world go with­out correction; who can think that the wicked, who is good for nothing, but ob­stinately contemns and breaks all the Laws of God and man shall escape the just punish­ment of his many crimes? [Page 170] See 1 Pet. IV. 18. and Ar­gument [d]

CHAP. XII.

ARGUMENT.

This Chapter begins with an Admonition, often inculcated in this Book, concerning the affec­tion wherewith a man, that would be wise and good, ought to receive charitable reproofs. And there are several things also repeated, concerning the Providence of Almighty God; in punishing men according to their wicked­ness, and delivering good men from those who seek their destruction: which is notably expressed in three verses one after another, v. 5, 6, 7. where he observes how the wicked labouring to compass their ends, by cosenage, or by violence, even by bloud (especially if they can privately make a man away) not onely miscarry in their designs, but are un­expectedly overturned, and subverted out of their places, wherein they behaved them­selves with such injustice and cruelty.

There are divers Instructions also here repeated about several vertues and vices; especially, those of the tongue. Among which Me­lancthon commends this to the remembrance of the Reader, v. 22, [a] lying lips are an abomination to the Lord; who recommends [Page 171] to us, says he, the love and care of Truth; both in doctrines concerning Himself, and in Arts, and in all honest Covenants, and Con­tracts. For Truth being among the chiefest and most conspicuous vertues, therefore the contrary vice is condemned, by a terrible word, and called Abomination, i. e. such an evil as God detests with a singular indigna­tion (for Idols are called [...], abo­minations, or abominable things) which is principally true of such lies, as are on purpose invented to destroy mens fame; and much more of such as are devised for the taking away their lives and the ruin of their fami­lies: such as those which David often com­plains were contrived against him.

The Lord Bacon hath made notable remarks also upon another passage in this Chapter, v. 10. where he observes concerning the for­mer [b] part of the verse, ‘"that there is implanted in man's nature a noble and ex­cellent affection of pity and compassion, cal­led here Mercy: which extends it self even unto brute creatures, that are by di­vine ordination subject to his command. And therefore this compassion hath some analogy with that of a Prince towards his subjects. Nay further, it is most certain, that the worthier any soul is, the larger is its compassion. For contracted and dege­nerate minds, imagin these things apper­tain not to them: but the mind that looks [Page 172] upon it self as a nobler portion of the Ʋni­verse, is kndly affected towards inferiour creatures, out of the communion there is between them: wherefore we see that there were under the old Law many pre­cepts concerning this, which were not so much merely ceremonial, as institutions of Mercy."’ ‘"As that of not eating flesh with the bloud in it, and such like."’ I suppose he means those mentioned, XXIII. Exod. 5. 19. V. Deut. 4. XXII. 6, 7. XXV. 4. For, as Grotius hath excellent­ly observed, it is very laudable to exercise kindness towards brute creatures, that we may keep our selves the more remote, from all manner of cruelty towards men. Which the Angel, the Jews think, reproved in Ba­laam when he chid him for striking his Ass three times. For thus they bring in the An­gel speaking to him, in the great Commenta­ry upon Numbers, If I am required to de­mand satisfaction for the injury done thy Ass, concerning whom there is no Law of justice, nor Covenant of our Fathers, how much more for this, that thou goest about utterly to root out a whole Nation?

I omit what the same Lord Bacon there says (Book VIII. of the Advanc. of Learn. C. 2. Parab. 14.) concerning the ancient Essens, and Pythagoreans, and concerning some peo­ple now in the Mogul's Country, and the present Turks (who are full of affection to [Page 173] brute creatures;) and onely observe that he looks upon the latter part of the same verse, as a kind of caution added by the wise man; lest we should think he patronizes all sort of mercy and compassion. ‘"No, the mercy which spares wicked persons from being cut off by the hand of justice, is not mercy, but more cruel than cruelty it self. For cruelty is exercised upon single persons one­ly: but this kind of mercy, by the grant of impunity, arms the whole band of impious men against the innocent."’ So by the Mer­cies of the wicked, he understands, mercy shewn to the wicked: Which is an unusual form of speech, and disagreeing to the oppo­sition which the wise man, in this prover­bial saying, makes between the righteous and the wicked. And therefore it is not to be embraced, nor to be lookt upon as a true exposition: in which though I believe he fol­lowed Drusius, yet he hath very little com­pany besides. And the sense rather lies as I have expressed it in the Paraphrase: in which if I have added more than Interpre­ters do, I am confident it will appear to him, that considers, not to be without reason. For these words, the tender mercies of the wic­ked are cruel, seem to me to have the same sense with that proverbial speech among the Greeks, [...].

In the twelfth verse I have expressed both senses of which the word mezod is capable: [Page 174] which signifies both a net and a fortress. And so I have done in the next ( v. 13.) which may be rendred two ways. Either, that by prevaricating with his lips, a wic­ked man lays snares, or [c] that he is him­self insnared by his prevarications. In the same manner I have comprehended more sen­ses than one, in several other verses; which if I should particularly mention, it would in­large this Preface beyond its just length. Else I should have made some remarks upon v. 15. where the danger of self-love and self-conceit is represented: which hath ever this effect, that it makes men slight, if not reject good counsel; out of a vain opinion, that none can advise them better than them­selves: which is to follow the direction of a fool. For it is a certain note of folly to re­ly wholly upon a man's own judgment, as it is of prudence to hearken to the advice of others.

1. WHoso lo­veth in­struction, loveth knowledge: but he that hateth reproof is brutish.

1. IT is an excellent sign that a man will be wise and good, who not onely pa­tiently bears with those that tell him of his faults, but loves and is thankfull for re­proof: which he who not onely declines but hates, and is thereby inraged, gives way to such brutish passions [Page 175] passions and desires, that there is little hope he should ever be a man.

2. A good man obtaineth favour of the LORD: but a man of wic­ked devices will he condemn.

2. He that studies how to doe good to others attracts the good will and blessing of the Lord upon himself: but he who contrives mischie­vous designs, under a speci­ous shew of Religion and the publick good, shall be jud­ged by Him, who knows the heart, to suffer what he deserves.

3. A man shall not be established by wickedness: but the root of the righteous shall not be moved.

3. For no man, though never so subtil or powerfull, shall be able to establish him­self and his family, who lays the foundation of his great­ness in wickedness: But the righteous, like a tree that hath taken a deep root in the earth, though shaken with storms and tempests, shall remain unmovable in a flou­rishing estate.

4. A vertuous woman is a crown to her husband: but she that ma­keth ashamed, is as rottenness in his bones.

4. A wife that strenuously imploys her self in her dome­stick affairs, and can prudent­ly command her own pas­sions and desires, is a singu­lar ornament and honour to [Page 176] her husband; who may well glory in his happiness: but she whose laziness, or lasci­viousness, or other infamous quality, makes him down his head for shame, is an incurable grief, and vexation, consu­ming him and all that he hath.

5. The thoughts of the righteous are right: but the counsels of the wicked are deceit.

5. The designs of good men are managed with exact justice and truth: but the contrivances of the wicked are carried on with fraud, dissimulation, and all manner of deceit.

6. The words of the wicked are to lie in wait for bloud: but the mouth of the up­right shall deliver them.

6. Nay (such is the height of their wickedness) they con­sult one with another, and lay plots to take away secret­ly the life of those who stand in the way of their designs: but men sincerely good give the best advice they can to deliver such innocent persons from their bloudy snares.

7. The wicked are overthrown, and are not: but the house of the righteous shall stand.

7. And God befriends them also; who not onely defeats those wicked projectours in their designs, but so totally overthrows them and their families that no footstep of [Page 177] them remains: whereas He not onely continues, but set­tles the just man's family in a durable succession (as I have often said, v. 3. and X. 25, 30. XI. 35.) when they that assaulted them are quite ex­tinct.

8. A man shall be commended ac­cording to his wise­dom: but he that is of a perverse heart shall be de­spised.

8. True prudence, direc­ting a man to effect his ends by fair and honest means, will procure him the greatest esteem, and the most lasting praise: but he who contrives by fraud, and such like croo­ked ways, to attain his aim, shall fall into utter contempt, and be scorned by all as a foolish knave.

9. He that is despised, and hath a servant, is bet­ter than he that honoureth himself, and lacketh bread.

9. He is far happier who makes no shew in the world, but hath a competent estate; than he who appears in great splendour and pomp abroad, but wants bread to eat when he is at home.

10. A righte­ous man regar­deth the life of his beast: but the tender mercies of the wicked are cruel.

10. A good man takes care that his beast be well used, and have food and rest convenient for it; which is more than men bent upon wickedness will doe for their [Page 178] neighbours: For their very kindnesses, being treacherous, are a cruel cheat; nay the highest expressions which they make of tenderness and compassion (whereby they induce others to repose a trust in them) are intended merely as a cover, for the mischief they mean more se­curely to doe them. See Arg. [b]

11. He that tilleth his land shall be satisfied with bread: but he that followeth vain persons, is void of understan­ding.

11. He that takes pains in an honest employment, sup­pose in tilling his land, shall find it requite him with suf­ficient, if not plentifull, pro­vision for himself and his fa­mily: but he that is idle, falling into the company of loose and wicked persons, will find at last (by the de­sperate courses into which they will lead him) that he wants not onely bread, but understanding.

12. The wicked desireth the net of evil men: but the root of the righte­ous yieldeth fruit.

12. The wicked desires two things, first to doe as much mischief as he can by his wiles and arts of decei­ving; and then to be secure in his wickedness: but the [Page 179] righteous make every body the better for them; and thereby enjoy that safety, which the other have onely in their wishes and desires.

13. The wicked is snared by the transgression of his lips: but the just shall come out of trouble.

13. The wicked insnares himself by that deceitfull talk, wherewith he designed to have insnared others: but the righteous escapes the dan­ger; nay, by his prudent dis­course avoids very great dif­ficulties, wherein otherways he might have been intan­gled. See Arg. [c]

14. Aman shall be satisfied with good by the fruit of his mouth, and the recompence of a mans hands shall be rendred unto him.

14. There is no man gives good counsel and advice (e­specially in publick affairs) but he shall reap the fruit of it abundantly himself: and there is no good work he doth for the benefit of others, but God will requite it, and make it turn to his own good account.

15. The way of a fool is right in his own eyes: but he that hearkeneth unto counsel, is wise.

15. A fool is so conceited that he consults no body but himself; for whatsoever he doeth, in his own opinion he is always in the right: but a wise man will not rely upon his own judgment a­lone; [Page 180] but, suspecting himself, makes use of the sound ad­vice of other men.

16. A fools wrath is presently known: but a pru­dent man covereth shame.

16. A fool (like a beast) is no sooner provoked but he grows angry; and, which is worse, it appears immedi­ately in his countenance, words and actions: whereas a prudent man is not un­seemlily transported by his passion; but stifles his resent­ments, even of the most re­proachfull injuries that are done him.

17. He that speaketh truth, sheweth forth righ­teousness; but a false witness, de­ceit.

17. He that freely and boldly speaks the truth and all the truth, and nothing but the truth, demonstrates himself an honest man and doth justice unto others: but he that conceals the truth or forges falshoods, and testifies unto lies, de­clares himself both a deceit­full and mischievous person.

18. There is that speaketh like the piercings of a sword: but the tongue of the wise is health.

18. A cut-throat is not more pernicious than he; and they are not much bet­ter, whose business it is by secret calumnies to wound the reputation of their neigh­bours, [Page 181] or to make discords and divisions among them: which a good man uses all his skill to cure; perswa­ding them to love, unity and peace.

19. The lip of truth shall be esta­blished for ever: but a lying tongue is but for a mo­ment.

19. He that speaks the truth (being always confor­mable to himself) hath this advantage, that he can never be disproved, nor consequent­ly discredited: but a liar, though he may at present be believed, is soon confuted; for he is apt to contradict himself and blast his own re­putation for ever.

20. Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.

20. They do but deceive themselves, who look for a­ny satisfaction from dissenti­ons and disturbances; which they cannot contrive with­out much fear and anxiety of mind: but, as they are always cheerfull who consult nothing but peace, concord, and happy settlement so, they will have great joy, whatso­ever the issue be, of such good designs.

21. There shall no evil happen to the just: but the wicked shall be fil­led with mischief.

21. For the divine Provi­dence takes a peculiar care [Page 182] of good men, to avert the harm that the iniquity of the wicked intends them: which shall fall upon themselves in such abundance as to over­whelm them.

22. Lying lips are abomination to the LORD: but they that deal tru­ly are his delight.

22. It is thought no great matter, if a man break his word, or any way deceive his neighbour; but know, that this is a thing exceeding hatefull to the Divine Maje­sty: and on the contrary they that faithfully perform their promises, and in all things deal truly with their neighbours, are no less ac­ceptable to Him. See Arg. [a]

23. A prudent man con­cealeth knowledge: but the heart of fools proclaimeth foo­lishness.

23. A prudent man con­ceals his knowledge, and will not make a shew of be­ing so wise as really he is: but a fool publishes his igno­rance, as if he was ambitious that every one should know he is a fool.

24. The hand of the diligent shall bear rule: but the slothfull shall be under tribute.

24. He that taketh pains in an honest employment, shall take his ease at last; nay raise himself to domini­on and power: but he whose [Page 183] sloth makes him live by shir­king and deceit, shall bring that toil upon himself which he would avoid; when his poverty and villany have re­duced him to be a slave.

25. Heaviness in the heart of man maketh it stoup: but a good word maketh it glad.

25. Anxious cares and so­licitude how to live depress the spirit of a man, otherwise magnanimous: but the kind and incouraging discourses of a Friend (much more the gracious promises of God) erect it, nay make it glad.

26. The righ­teous is more ex­cellent than his neighbour: but the way of the wicked seduceth them.

26. As in other things, so in this a righteous man is more excellent than his neighbour, that he doth not delude himself with vain hopes; nor miss his end, as the wicked doth in all his designs.

27. The sloth­full man rosteth not that which he took in hunting: but the substance of a diligent man is precious.

27. There is nothing more vile than a lazy fellow that lives by cheating; who, if he catch, shall not be able to keep his prey: But he is a valuable man, who by ho­nest diligence getteth wealth; which shall durably remain with him.

28. In the way of righteousness is life, and in the path-way thereof there is no death.

28. True goodness leads unto endless prosperity and happiness: nor is there any one action of vertue that tends to make a man mise­rable; as all manner of wic­kedness doth.

CHAP. XIII.

ARGUMENT.

This Chapter begins, as the foregoing did, with and Admonition about receiving instruction and reproof with due regard to them; espe­cially from Parents, who cannot be thought to intend any thing, but the good of their Children.

And as he did there so, here again the Wise man gives fresh advice about the govern­ment of the tongue, about diligence and industry: and hath several observations, not much different from what he made be­fore, of the advantage which the Righteous have of the Wicked, in a great many instan­ces, which are easie to observe in the Para­phrase.

And in the eighth verse he seems to me to teach [a] contentedness of mind; by shew­ing [Page 185] that the poor have a great advantage of the rich in an evil time. Some indeed take the sentence quite otherways, as if the Wise man intended to represent the great advan­tage rich men have of the poor, in this sense; a rich man, when he fears any evil from his enemies, can divert it by a sum of mo­ney: but a poor man when he is threatned; dare not stay, but runs away. And others there are who go a middle way, and think he intends to shew, that each of them have their advantages of several kinds. But con­sidering the opposition that is usual in this Book, between one part of the verse and the other; this seems not to be the meaning: yet I have mentioned it, that they who do not take the opposition to lie as I have ex­pressed it in the Paraphrase; may have their choice, and follow which sense they like best. As for that of Clemens Alexandrinus L. III. Paedagog. Cap. 7. who thus glosses upon the former part of the verse, [...], if a man be rich, he shall be saved by giving away to those in want; it doth not answer to the opposite part of the verse; unless we should interpret it thus: as for the poor, they shall have no rebuke for not giving, because they have nothing to give. But I look upon this as not genuine; though his Admonition upon this occasion be excellent, which is this: He that earnestly presses to go up to heaven must [...], [Page 186] carry about with him that good staff of beneficence, and by relieving those that are afflicted, partake himself of true rest and refresh­ment.

Which it is impossible to find any way but in [b] vertuous courses, as the fifteenth verse sug­gests to us; the sense of which according to the plain import of the Hebrew words, I have expressed in the Paraphrase. But as the last part of it sounds in our language it will not be incongruous, to take the meaning of the whole thus: If a man have understan­ding enough to be thoroughly good, he will find things favourable to his honest de­sires; but they that take evil courses meet with great difficulties, and are forced to go backward and forward, and wind and turn every way, to bring about their ends, or save themselves perhaps from ruin.

[c] There are several other notable sentences in this Chapter; upon which if I should en­large it would be to write a Book. The onely two which Melancthon singled out for the observation of his Scholars, are the one of them in v. 10. concerning pride. Ʋpon which he remembers them of the Greek Pro­verb, [...], A mountain can­not mix with a mountain, i. e. two high men will never agree together: and of ano­ther excellent saying among the Latins, Cre­de mihi, sapere, est non multum sapere, Be­lieve [Page 187] me, to be wise, is not to be over wise. For they whose minds are infected with a vain opinion of themselves, either cannot see the truth, if it be against their thoughts; or if they do, they will not acknowledge it, for fear they should yield and confess themselves overcome.

[d] The other is v. 23. the latter part of which he renders differently from all that I have read; there is much food in the furrows of the poor, & alii sine modo cumulant; and others heap up without any measure, that is, to no purpose, when a little will suffice. Which is a wise saying, but not agreeable to the Hebrew Text.

I shall onely add that as the Chapter begins with an Admonition to hearken to reproof (especially from Parents) which is repeated again in the middle, v. 13, 18. so it concludes, [e] in the last verse but one, with an advice to Parents; not to spare the rod, if reproof will not do: which is but necessary in very young Children; because there is no other means perhaps to make them understand the difference between good and evil, decent and unseemly; but onely to make them smart for the one, and to give them some sensible plea­sure for the other. Some Children, that is, are so disposed, that they must be thus trea­ted: and it seems a wonderfull piece of wise­dom in the old Lacedaemonians (as Plutarch relates in his Laconical Institutes) that, out [Page 188] of an universe love and care for each others good, made it lawfull for any man to correct the Child of another person, if he saw him doe amiss. And if the Child complained of it to his Father; it was lookt upon as a fault in the Father, if he did not correct him again for making that complaint. Such was their confidence in each other, that every man be­ing as much concerned for another man's Chil­dren as for his own, would never doe them any injury, nor unreasonably check them with­out cause. For this is the Character Plutarch gives of them; that they did not as in other Cities, look every man onely after his own children, servants and cattel; but every man lookt upon what was his neighbour's, as his own, [...], that there might be, as much as was possible, a communion among them, and they might take care of what belonged to others, as if they were their own proper goods.

1. A Wise son heareth his fathers instruc­tion: but a scor­ner heareth not re­buke.

A Good Child will re­verendly receive and obey, both the instruction and the reprehension of his Father: but there is no hope of him, that laughs and scoffs, when he is admo­nished or chidden for his faults.

2. A man shall eat good by the fruit of his mouth: but the soul of the transgressours shall eat violence.

2. He that speaks well of others, or gives them faith­full counsel, shall reap the benefit thereof himself: and so shall they that perfidiously calumniate or deceive them, suffer themselves that injury which they desired to doe their neighbours.

3. He that kee­peth his mouth kee­peth his life: but he that openeth wide his lips, shall have destruction.

3. It is worth a man's pains to watch over his tongue; for he that carefully observes every word he speaks, pre­serves himself from much trouble and danger: but he that blurts out every thing that comes into his head, not minding what he saith, is in the ready way to ruin.

4. The soul of the sluggard desi­reth, and hath no­thing: but the soul of the diligent shall be made fat.

4. There is nothing got­ten by sloth, neither riches, nor learning; which he in vain desires that will not la­bour for them: but the di­ligent and industrious shall never want satisfaction, but enjoy perhaps a great deal more than he desired.

5. A righteous man hateth lying: but a wicked man is lothsom, and co­meth to shame.

5. A good man not onely avoids but hates all manner of falshood, both in word and deed: but the wicked [Page 190] delights to abuse others with such abominable lies and frauds, as make him no less loathsome than a stinking car­kass; and so contemptible, that he dare not shew his face for shame.

6. Righteous­ness keepeth him that is upright in the way: but wickedness over­throweth the sin­ner.

6. The justice of all ho­nest and upright designs, will be a sufficient security to them: but all wicked con­trivances are overthrown by their own iniquity.

7. There is that maketh himself rich, yet hath no­thing: there is that maketh him­self poor, yet hath great riches.

7. You will be deceived, if you judge of men by the outward appearance; for there are those, who have the vanity to make a great show in the world, when they are not worth a far­thing: and others, who are so cunning as to dissemble their vast estates under the garb of poverty.

8. The ransom of a mans life are his riches: but the poor heareth not rebuke.

8. Rich men are not al­ways so happy as they are imagined; for their wealth sometimes onely serves to make them accused of high crimes, and then to bring them off with a huge sum of money, which they pay [Page 191] to save their lives: but no body is apt to find fault with the poor, or to bring any charge against them. See Arg. [a]

9. The light of the righteous re­joyceth: but the lamp of the wic­ked shall be put out.

9. The happiness of the just is great and illustrious, like the light of the sun; and increases still to their endless joy: but the happi­ness of the wicked, is weak and dim, like the light of a candle; and will at last be utterly extinguished.

10. Onely by pride cometh con­tention: but with the well-advised is wisedom.

10. They that have an high conceit of themselves and will yield to none, de­clare their folly; in that they can doe nothing without strife and contention: but they that are so humble as to be advised by others, doe all things prudently, in qui­etness and peace. See Arg. [c]

11. Wealth got­ten by vanity, shall be diminished: but he that gathereth by labour, shall in­crease.

11. Wealth ill gotten (by lying, gaming, cheating, &c.) soon wastes away: but what is gotten by honest labour swells to a greater heap, which moulders not but still increases.

12. Hope de­ferred maketh the heart sick: but when the desire cometh, it is a tree of life.

12. The delay of that which a man eagerly ex­pects is such an affliction, that it differs little from a lingering disease: but when he enjoys what he hath long lookt for, it restores him pre­sently to his former vigour and liveliness.

13. Whose de­spiseth the word, shall be destroyed: but he that feareth the commandment, shall be rewarded.

13. He that despises the good admonitions or coun­sels that are given him, is his own enemy, and destroys himself: but he that reve­rendly submits to the divine commandment makes God his Friend, who will reward him for it.

14. The law of the wise is a foun­tain of life, to depart from the snares of death.

14. The Instructions of a good man ought to be as a Law to him that receives them; for, like the water of a perpetual spring, they are most beneficial: especially to preserve him from those per­nicious and destructive prin­ciples whereby too many are insnared.

15. Good un­derstanding gi­veth favour: but the way of trans­gressours is hard.

15. A prudent, pious and regular behaviour, is most amiable and acceptable to all men: but the conversation [Page 193] of such as live by no law but their own lusts, like rough way, is grievously uneasie. See Arg. [b]

16. Every pru­dent man dealeth with knowledge: but a fool layeth open his folly.

16. All prudent persons are so cautious not to discre­dit themselves, that they un­dertake nothing but with due deliberation, and what they understand: but a fool discovers his weakness to be greater than was thought, by rash medling with mat­ters out of his reach.

17. A wicked messenger falleth into mischief: but a faithfull ambas­sadour is health.

17. A Messenger, or a Mi­nister, that wickedly betrays his trust, is so injurious to (his Prince or) him that em­ploys him, that he shall not escape a just punishment: but he that faithfully dischargeth this Office (healing suppose, or preventing differences and breaches) procures safety to himself, as well as to the per­son that used his service.

18. Poverty and shame shall be to him that refu­seth instruction: but he that regar­deth reproof, shall be honoured.

18. He that proudly re­jects instruction, and disdains to be checkt in his lewd cour­ses, is likely to be a beggar, and exposed to the publick scorn: but he that is so hum­ble [Page 194] as to give a due regard to reproof, and to correct his errours, not onely gains a just esteem, but is likely to rise unto dignity and ho­nour.

19. The desire accomplished is sweet to the soul: but it is abomina­tion to fools to de­part from evil.

19. It is an high satisfac­tion to enjoy what we ear­nestly desire: but fools here­in defeat themselves; being so wedded to their wicked­ness, that they will not quit it, if that must be the con­dition of their being so hap­py.

20. He that walketh with wise men, shall be wise: but a companion of fools shall be de­stroyed.

20. He that keeps compa­ny with wise and good men is likely to be so himself; that is, to be happy: but he who associates himself with the wicked, shall be as cer­tainly ruin'd, as he will be unavoidably infected with their wickedness.

21. Evil pur­sueth sinners: but to the righteous, good shall be re­payed.

21. The wickedness of sin­ners pursues them to their unavoidable destruction: and the good which righteous men doe, will infallibly re­turn into their own bosome, and reward them with many blessings.

22. A good man leaveth an inheritance to his childrens children: and the wealth of the sinner is laid up for the just.

22. A man that doeth good with his estate, takes the surest course to settle it upon his posterity for many generations: but the wealth of him, who regards nothing but his own sinfull lusts and pleasures, shall be transferred from his Family unto one that is truly vertuous.

23. Much food is in the tillage of the poor: but there is that is destroy­ed for want of judgment.

23. A poor man, many times, makes a plentifull pro­vision for himself and his Fa­mily, out of a few acres of Land; which he manages ju­diciously and honestly: but there is a sort of men, whose larger estates are wasted; either for want of skill to improve their ground, or be­cause they do not pay the hireling his wages. See Arg. [d]

24. He that spareth his rod, hateth his son: but he that loveth him, chasteneth him betimes.

24. Fond affection, which makes a Parent forbear to chastise his Child for the faults that cannot otherways be amended, is no better than hatred; for it helps to undo him: therefore he that truly loves his child must not be so indulgent; but as soon as [Page 196] ill inclinations begin to ap­pear, while he is tender and flexible, give him early cor­rection as well as admoniti­on, before he have accusto­med himself to the doing evil. See Arg. [e]

25. The righ­teous eateth to the satisfying of his soul: but the bel­ly of the wicked shall want.

25. A righteous man ne­ver wants satisfaction, be­cause his desires are mode­rate, and he lives in a tem­perate use of God's blessings: but wicked men, some of them bring themselves to ex­treme poverty, by their lu­xury and riot; and others of them are indigent even in the midst of the greatest abundance; because their de­sires are insatiable, and they never think they have e­nough.

CHAP. XIV.

ARGUMENT.

[a] As the foregoing Chapter began with a de­scription of a towardly child, so this with the Character of a good Mother of a family: who by her prudent care makes it flourish; when a lewd woman throws the house (as we say) out of the windows: For so the wise man observes, She pulls down the house with her own hands, that is, ruins the fa­mily without any other help. There needs no more than a bad wife, to undo a fa­mily.

[b] A little after this ( v. 4.) there follows an Admonition for the man without doors, as here for the woman within; that he do not neglect his husbandry. Of which Oxen, every one knows, were the principal instruments: being not onely employed in that Country (as they are here) in plowing the ground, and carrying home the crop; but also in treading out the corn. The strength also of the Ox (which is here mentioned) is celebrated in all Authours: and thence Bulls are called Abbarim, i. e. robust among the Hebrews; who were very carefull about the breeding of these most profitable creatures. It is not my business to inquire after the difference be­tween [Page 198] Alaphim and Sor (which we render here, in this Verse, by the same English word) but certain it is, they are used pro­miscuously for either sex; and the latter without any respect to age: though most com­monly it signifies one grown to maturity, which we call an Ox.

[c] Ʋpon the next Verse but one ( v. 6.) the Lord Bacon (in his VII Book of the Adv. of Learning, Chap. 2.) hath made this use­full gloss, He that comes to seek after know­ledge, with a mind to scorn and censure, shall be sure to find matter enough for his humour, but none for his instruction. One reason of which is, that this humour of de­riding all things, springs from a great pride and conceit of their own wit, which disposes them to seek for Wisedom not from others, but wholly from themselves: and so (as the Wise man observes) they are not likely to find it, where it is not to be had. When he that attributes less to himself, and hath the humility to listen to instruction, in a short time attains great wisedom. I cannot wholly omit the opinion of Jansenius; who thinks the Wise man means that he hath accustomed himself to laugh at all wholesome counsel, and in some strait or other begins to think what is best to doe, commonly finds himself at such a loss, that he cannot see his way out of it. And it may be applied to those also, who having mockt at Religion all their [Page 199] days, at last desire to understand it; but cannot, through their own inveterate indis­position to it.

[d] In the next Verse I have joyned those two senses together, which it may have according to the different acception of the word Minne­ged signifying either before, or from be­fore.

[e] The next ( v. 8.) I take to be that, which the Lord Bacon, minding the sense rather than the words, thus translates ( Advance­ment of Learn. B. VIII. C. 2. Parab. 30.) Prudens advertit ad gressus suos, stultus di­vertit ad dolos. Which his English Transla­tour (who refers this to XXVII. Prov. 12. which is quite to another purpose) reades thus, A wise man is wary of his way, a cunning fool seeks evasions. Ʋpon which that Lord thus descants: ‘"There be two sorts of Wisedom, the one true and sound, the other counterfeit and false: which last Solomon doubts not to call folly. He that applies himself to the former, takes heed to his own ways and footings, foreseeing dangers, studying remedies, using the assi­stance of good men, and fortifying himself against the wicked: wary how he enters up­on a business; and not unprepared for a re­treat, and how he may come off handsome­ly: attent upon advantages, courageous against impediments, with innumerable other things, that relate to the govern­ment [Page 200] of his own ways and actions. But that other kind of Wisedom is made up al­together of fallacies, and cunning devices; and relies wholly upon hopes of circumvent­ing others, and framing them as he list himself. This Wisedom the Parable re­jects not onely as wicked, but as foolish. For, first, it is not in the number of things, which are in our own power, nor is it directed by any constant rule; but new stratagems must be every day devised, the old failing and growing useless. And, secondly, as soon as ever a man hath got the name, and the opinion of a cunning crafty companion, he hath deprived himself utterly of the prin­cipal Instrument for the management of his affairs, which is Trust: And so he will find by experience all things to go cross to his desires. For, lastly, these arts and shifts, how ever they promise fair, and much please such as practise them, yet they are commonly frustrated, and which is worse end sadly."’ Which Tacitus hath well observed in these remarkable words, Consi­lia calida & audacia, expectatione laeta, tractatu dura, eventu tristia, ‘"Crafty and audacious counsels, are joyfull in the expec­tation, difficult in the management, and sad in the event."’

[f] There is the same difficulty in the 9 th verse that was in the seventh: For the word Jaliz is translated by some mock, by others excuse: [Page 201] and so (besides what I have comprehended in my Paraphrase) there may be this sense of the words; Fools indeavour to make hand­some apologies for their faults, and to find out colourable excuses; but upright men freely confess them, and easily grant a par­don for them, and make up the differences which they raise in a friendly manner. Or if we retain the acception of mocking, this may be the sense of the verse; Fools laugh and jeer at those who have committed a sin: but good men pity them, and by kind re­proofs seek their amendment. I know not how otherways to make out the opposition, which is usual between one part of the Verse and the other, unless we chuse to take it thus; That when fools offend God in the highest manner, they make nothing of it: but if good men in the least offend, they presently beg his pardon and seek his grace and favour. The former part of the sentence also may be inverted, and make this plain obvious sense; which is as natural as any: Sin will expose those to scorn, who are so foolish as to commit it: And then the lat­ter part is as plain; But the upright will have favour both with God and man. A good Admonition to them that make a mock of sin; which will in time make a mock of them, and expose them as ridiculous fools.

[g] Some take the next ( verse 10.) to be an Admonition to a prudent man, that he should [Page 202] conceal both his grief and his joy; and keep them to himself. But it is rather an ad­vice to every one, not to censure too heavily the passions of grief or of ioy in others; be­cause the causes of them may be unknown to us. Or we may look upon the former part of the Verse, as an admonition to those that are at ease; not to censure too severely the complaints of those that are in pain or trou­ble: and the latter part as an admonition to such as are delivered from trouble, to be more thankfull than any one can exhort them to be, because they best know what reason they have for it.

[h] The next Verse but one ( v. 12.) is the onely sentence which Melancthon points out to his Scholars, as most remarkable in this Chapter. Which he takes to be an Admo­nition of the weakness and blindness of mens judgment, and all humane counsels: which mistake lamentably, and lead men frequent­ly into ruine. According to that saying of Simonides [...], shows and seeming appearances doe violence to Truth, Or truth is forced to give way to the mere show of it: and that other, [...] shadows too oft cheat us of the reality Against which there is no remedy, but the word of God, and invoking his direction: according to such say­ings as these, Thy word is a light to my feet, &c. Commit thy way unto the Lord, [Page 203] and trust in him, and he will bring it to pass. This shall be your wisedom, to walk in my precepts, Deut. IV.

[i] And as some are deceived by their own counsels, so others by the counsel of flatterers; if they be so simple as to believe every one that pretends to kindness, v. 15. Where Bo­chartus notes very appositely, that as pru­dence without simplicity degenerates into craft: so simplicity without prudence, is no better than mere fatuity.

[k] In like manner the wise man observes, v. 23. that talking without doing is vain; and to no purpose; but onely to be a cover perhaps for Idleness. As the Lord Bacon ( Advance­ment of Learning, B. VIII. C. 11. Paral. 28.) glosses upon that Verse in these words: ‘" Solomon here separates the fruit of the labour of the tongue, and of the labour of the hands, as if want was the revenue of the one, and wealth the revenue of the other. For it commonly comes to pass, that they who talk liberally, boast much, and promise mighty matters, are beggars; and receive no benefit by their brags or by any thing they discourse of. Nay, rather for the most part such men are not industri­ous and diligent in their employment; but onely feed and fill themselves with words, as with wind. Certainly as the Poet says, Qui silet, est firmus, He that is conscious to himself of proficiency in his endeavours, [Page 204] contents himself with inward applause in his own breast, and holds his peace: but he who knows within himself that he onely hunts after vain glory, and hath nothing else to live upon, talks abundantly, and re­ports wonders unto others."’

There are several other remarkable things in the rest of the Chapter; but this Preface is already so long, that I shall onely touch upon one, verse 34.

[l] Where they seem to me to have translated the Hebrew most exactly, who take the word Chesed in the ordinary sense of it, for mer­cy or clemency; not for reproach, which it never signifies unless, perhaps, once, Lev. XX. 17. of which there may be a just doubt made. As for the word Chattaah, no body doubts but it signifies a sin-offering, as well as sin; yet, with respect to our translation, I have endeavoured to express both senses of those two words in my Paraphrase.

1. EVery wise woman buildeth her house; but the foolish pluc­keth it down with her hands.

1. HE hath a great Trea­sure, whosoever he be, that hath a wise and ver­tuous wife; for she alone by her diligence and prudent administration, is able to raise her family, and increase its riches and reputation: But she that is foolish, and void of goodness, by her neg­ligence, [Page 205] ill management, and luxury, without any other assistance, will lay it low, and waste all that hath been gotten by her predecessours care. See Arg. [a]

2. He that wal­keth in his upright­ness, feareth the LORD: but he that is perverse in his ways, despi­seth him.

2. He that sincerely dis­charges his duty in all the actions of his life, hath a due regard and reverence to the Lord; from which all vertue flows: but he that cares not what he doth, so he do but satisfie his own lusts and passions, lives in a prophane contempt of his Majesty; which is the very fountain of all wickedness.

3. In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.

3. A fool is so insolent that he boldly calumniates and wounds the reputation of others, though it come home at last, with a terrible back-blow, upon himself: but wise men are carefull of their words, not to offend, much less abuse, the meanest per­son; and thereby they re­main in safety.

4. Where no Oxen are, the crib is clean: but much increase is by the strength of the Ox.

4. If the fields lye fallow and be neglected, a famine must needs follow: but good [Page 206] husbandry bestowed upon them, makes great plenty. See Arg. [b]

5. A faithfull witness will not lie: but a false witness will utter lies.

5. A person of integrity will not be prevailed with­all, either for fear or favour, to justifie the least untruth: but a man of no conscience, who hath accustomed him­self to lying, cares not how many falshoods he testifies; which he utters without any difficulty.

6. A scorner seeketh wisedom, and findeth it not: but knowledge is easie unto him that understandeth.

6. He that scoffs and jeers at every thing he reades or hears, would be thought wise; but loses all his pains, which perhaps he takes, to be so: When a serious person, who doth not think himself too wise to learn, easily and quickly attains the know­ledge of things necessary, and usefull for him. See Arg. [c]

7. Go from the presence of a fool­ish man, when thou perceivest not in him the lips of knowledge.

7. Observe a fool (and a wicked man is no better) as diligently as thou pleasest, and thou shalt never learn any good from him: and therefore it is best to flee the company of such persons, [Page 207] whose discourse thou percei­vest tends to nothing but vice and mischief. See Arg. [d]

8. The wisedom of the prudent is to understand his way: but the folly of fools is deceit.

8. The greatest cunning and subtilty that a truly wise and good man studies, is to understand what he ought to doe, and what to avoid, up­on all occasions: but all the skill of wicked men, such is their folly, lyes in cheating tricks, and in devising arts of circumvention and deceit. See Arg. [e]

9. Fools make a mock at sin: but among the righte­ous there is fa­vour.

9. Lewd men, as if it were but a sport, care not what injury they do their neigh­bours, and, when they have done, laugh at those that talk to them of making sa­tisfaction: but among men exactly vertuous there is no­thing but good will, which makes them live without of­fence, or presently reconcile themselves to those they have offended. See Arg. [f]

10. The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.

10. No body can know what another suffers, so well as he himself: and he alone is privy to the greatness of that joy, which springs from [Page 208] the happy conclusion of his sufferings. See Arg. [g]

11. The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.

11. Men of sincere inte­grity are happier in a mean cottage, than the wicked are in their palaces: For, when the great and potent fami­lies of those wicked men are over-turned, the despicable family of the sincerely pious shall flourish and grow illu­strious.

12. There is a way which seem­eth right unto a man: but the end thereof are the ways of death.

12. Examine every thing strictly and impartially, and be not led merely by thy ap­petite: for that makes many actions seem innocent, which in the issue prove deadly de­structive. See Arg. [h]

13. Even in laughter the heart is sorrowfull; and the end of that mirth is heaviness.

13. Do not think that e­very one that laughs is mer­ry, or that profuse and im­moderate joy is true plea­sure; for it leaves the heart more heavy and sad after-wards, especially when the mind reflects upon it: Nay, such is the vanity of this pre­sent life, there is no joy with out a mixture of sorrow; which oft-times treads so close upon its heels, that it immediately follows.

14. The back­slider in heart shall be filled with his own ways: and a good man shall be satisfied from him­self.

14. He that, to avoid a danger, revolts from those vertuous courses, unto which he knows he ought to have adhered, shall bring upon himself misery enough, by his own devices: But a tru­ly good man is, even in this, far superiour to him, that, though he should suffer, his own integrity and the clear­ness and quietness of his con­science, gives him abundant satisfaction.

15. The sim­ple believeth every word: but the pru­dent man looketh well to his going.

15. It is a mark of great silliness to be credulous; that is, to take all those for friends who make profession of it, and easily to follow every ones advice: for a prudent man is suspicious, and pro­ceeds cautiously; examin­ing, before he trust; and considering well, before he doe as he is advised. See Arg. [i]

16. A wise man feareth, and departeth from e­vil: but the fool rageth, and is con­fident.

16. A wise man being ad­monished of his errour, and of his danger, is afraid of in­curring the divine displea­sure; and instantly starts back from that evil way, [Page 210] into which he was entring, or wherein he was ingaged: but a fool storms at those that would stop him in his course, and proceeds boldly and securely to his own ruine.

17. He that is soon angry, dealeth foolishly: and a man of wicked de­vices is hated.

17. He whose anger is presently kindled, and breaks out when he is offended, may doe such things, when the fit is upon him, as none but a fool would be guilty of; but he is nothing so bad as him, who, suppressing his wrath, lets it boil in his breast, and deliberately contrives how to take a cruel revenge: for most men are inclined to pity the weakness of him that is hasty, but this mans wickedness is odious, and execrable unto all.

18. The simple inherit folly: but the prudent are crowned with know­ledge.

18. Inconsiderate men will never leave their folly, till they feel the wofull effects of it: but they who are cauti­ous and advised will heartily embrace all the means of In­struction, and indeavour to arrive at the perfection of knowledge; which will prove [Page 211] a singular ornament and glo­ry to them.

19. The evil bow before the good: and the wicked at the gates of the righteous.

19. Evil doers had best not be insolent in their pro­sperity; for they may not onely be brought low, but have been seen to humble themselves before the face of those good men, whom they had oppressed: the most im­pious of them, that stuck at nothing which would sup­port them in their wicked­ness, have been forced to wait as humble supplicants at the gate of that just man (whom they despised and abused) and implore his fa­vour, and relief.

20. The poor is hated even of his own neighbour: but the rich hath many friends.

20. There is little sincere kindness left in the world; for if a man fall into pover­ty, his near neighbour, nay, even he that professed friend­ship to him before, not onely forsakes him, but hates his company: but if a man grow very rich (let it be by what means it will) there are ma­ny that before took no no­tice of him, who will pre­tend to love him; nay the [Page 212] greatest persons offer him their favour.

21. He that de­spiseth his neigh­bour, sinneth: but he that hath mercy on the poor, happy is he.

21. But let such men know that it is a greater sin than they imagine, and shall be severely punished, to over­look their poor neighbour, and deny him their charita­ble relief: which whosoever compassionately affords him, not onely doth a good deed, but shall be amply rewarded for it.

22. Do they not err that devise evil? but mercy and truth shall be to them that devise good.

22. Need I tell you (when it is so known a truth) that they miss their end, and do but contrive their own ruine, who carry on mischievous designs against the innocent? But they that take the same pains to study how to doe men good, shall never fail of that bountifull reward, which is secured to them by the faithfull promise of God.

23. In all la­bour there is pro­fit: but the talk of the lips tendeth onely to penury.

23. If a man take pains in any honest employment, though never so mean, it will bring him in some pro­fit: but to spend ones time in talking onely, and per­haps boasting what he can [Page 213] doe, tends to nothing, but to make a man a beggar. See Arg. [k].

24. The crown of the wise is their riches: but the foolishness of fools is folly.

24. Riches are a singular advantage and ornament to a wise and vertuous man, who knows how to use them: but such is the folly of wick­ed men, that their Wealth makes them the more vile, and onely gives them the greater means to show what senseless fools they are.

25. A true witness delivereth souls: but a de­ceitfull witness speaketh lies.

25. An upright man will not fear to indanger himself in justifying the truth, to save the lives of those that are falsly accused: but false and deceitfull men boldly pour out lies and calum­nies, though thereby they destroy the innocent.

26. In the fear of the LORD is strong confidence: and his children shall have a place of refuge.

26. A religious care to please the Lord in all things, gives a man the firmest re­solution, and the strongest confidence of security and protection in all dangers: And his children after him may flee to God for safety; and hope to fare the better for their pious father's sake.

27. The fear of the LORD is a fountain of life, to depart from the snares of death.

27. There is nothing makes a man live so comfor­tably and happily, as this Religious care to avoid eve­ry thing offensive to his Ma­jesty: which, like a perpe­tual Spring, gives endless satisfaction; and diverts a man from those dangerous ways, wherein others are in­tangled to their utter destruc­tion.

28. In the mul­titude of people is the kings honour: but in the want of people is the de­struction of the prince.

28. The honour and splen­dour of a King depends up­on the multitude, wealth and strength of his Subjects; whom therefore he ought to cherish: for if they be wast­ed by unnecessary Wars, or forced, into other Countries by oppression and unjust ex actions, it proves the ruine of his Kingdom.

29. He that is slow to wrath, is of great under­standing: but he that is hasty of spi­rit, exalteth folly.

29. He declares himself to be a great man, and to a­bound with prudence, who is not soon provoked to an­ger, by reproaches or ill u­sage: by which if a man be hastily inflamed, he exposes his folly, and makes it appa­rent to every body.

30. A sound heart is the life of the flesh: but en­vy, the rottenness of the bones.

30. There is nothing con­duces more to health and happiness, than a quiet, gen­tle and contented mind: but envy, and such like fret­full passions, is as miserable a torment and consuming disease, as rottenness in the bones.

31. He that op­presseth the poor, reproacheth his Maker: but he that honoureth him, hath mercy on the poor.

31. He that defrauds or oppresses the poor, forgets God, who can reduce him to the same condition; nay, affronts his Majesty, who hath promised to be the De­fender of such helpless peo­ple: therefore whosoever hath any respect to God, will be so far from injuring, that he will shew mercy and doe good to him that is needy.

32. The wicked is driven away in his wickedness: but the righteous hath hope in his death.

32. When a wicked man falls into calamity, his heart sails him, and he is driven away from all his confiden­ces, like the chaff before the wind, by the conscience of his own wickedness: but a righteous man is not dismaid in the greatest dangers; but remains steady and confi­dent, [Page 216] even in death it self.

33. Wisedom resteth in the heart of him that hath understanding: but that which is in the midst of fools, is made known.

33. A prudent person makes no unseasonable de­monstration of his Wise­dom; but lets it lye quiet in his own mind, till there be a fitting opportunity to doe good with it: whereas fools cannot contain them­selves, but presently vent whatsoever they know, thô never so small, in every company whereinto they come.

34. Righteous­ness exalteth a na­tion: but sin is a reproach to any people.

34. Justice and Piety raise a Nation to the highest de­gree of prosperity and glory, especially when mercy, hu­manity and kindness, even unto strangers and enemies, is joyned with them: which pacifies the divine anger, and turns away many calami­ties; which the contrary sins bring down upon a peo­ple, till they make them vile and miserable. See Arg. [l].

35. The kings favour is toward a wise servant: but his wrath is a­gainst him that causeth shame.

35. A prudent and dex­trous Minister of State, who understands his business, and is faithfull in it, must needs [Page 217] be very acceptable to his Prince: whose anger nothing more provokes, than one who regards not his Master's ho­nour, but, by his ill manage­ment, disgraces his Govern­ment, and brings all things into confusion.

CHAP. XV.

ARGUMENT.

This Chapter begins with that Aphorism, which [a] the Lord Bacon ( Adv. of Learning. B. VIII. Ch. 2.) hath set in the front of all those, which he hath culled out of this Book; for an example of that sort of wisedom which is to be exercised in business, upon various occasions. And he applies it particularly to a man's behaviour towards a Prince or other great Person, when he is angry with him. ‘" Two things, saith he, Solomon advises in this case: the one is that an Answer be made; the other, that it be soft. The first of which contains three precepts. First that you beware of a sad and sullen silence; which either charges the fault wholly upon your selves; or impeaches your Master of injustice, as if his ears were not open to a [Page 218] just defence. Secondly that you beware of delaying the Answer, and of craving longer time for your defence: because that plainly betrays you are devising some cun­ning and counterfeit Apology, having no present Answer. Thirdly that by all means an Answer be made: an Answer I say, not a mere confession or submission; but with some sprinklings of an excuse let fall here and there. For it is not safe to bear your self otherways, unless you have to deal with very generous and noble dispositions, which are rare. But then, this Answer (which is the second and principal thing here advised) must be very soft and tem­perate, not harsh and peremptory: for that will make the business worse than if it had never been meddled with at all; and in­crease that wrath which you should study to appease."’

Melancthon also, I find, in his short Lectures upon this Book, commends this Lesson very much to his Scholars: but looks upon it as a general precept for the preservation of peace, and avoiding unnecessary contentions; which arise out of pride, ambition, morosity of na­ture, emulation, wrath, superstition; which move men either to give ill words, or to re­turn worse to those that are given them; in­deavouring to overcome by sharpness and bit­terness, not by lenity and moderation. And the truth is, the Hebrew word we translate [Page 219] answer, signifies as well what is first said, as the reply to it. So that Solomon here gives this caution, that we should not think it enough, not to begin strife and contention; but if others begin it, we should not continue it by rough answers: but indeavour to make an end presently, by mollifying the matter; and yield much for the common tranquility's sake. And he thinks it is a precept of the same nature, with that of Pythagoras, Stirr not up fire with a sword: and commends those excellent verses of Euripides,

[...]
[...]

And next to this precept he commends to his Scholars [b] that in v. 8. which is all that he glosses upon in this Chapter: And thinks it is a caution against resting in ceremoni­ous worship, without moral vertue. Con­cerning which he says so many things, usefull for these present times, that I cannot but here give the sum of them.

There are three sorts of works, saith he, men­tioned by the Prophets, concerning cere­monies, and concerning moral vertue, and concerning faith. For the first of these, ceremonies or external signs; God insti­tuted some for two causes. First, that they should be signs of the promises. Se­condly, that they should be the nerves of [Page 220] the publick Congregation: because God would not have his Church be hid in obscurity, but be conspicuous and discerned from other na­tions, voce & ceremoniis. But here we must prudently consider, how ceremonies are to be used; because men are prone to false worship, and especially to the abuse of ceremonies: which they take for righteousness, and think thereby to merit remission of sin: which per­swasion spread it self largely among mankind, in the heathen world, among the Pharisaical Jews, and in the Roman Church. Yet the wiser heathen themselves corrected this er­rour, of trusting to ceremonies, without mo­ral good works. Plato, for instance, saith that, God loves Worshippers, [...], not that can artificially complement him with gestures and outward shows; but that in truth honour vertue. But the Scripture goes a great deal further; and teaches us al­so to add faith in God and in our Lord Je­sus Christ. Moral good works will please God, when done for this end; not that we may merit thereby remission of sin: but that we may be obedient to God, and teach others to know him, and to celebrate him. And then also ceremonies, instituted by God, are pleasing to him, when they are done for this end; not to merit remission: but because they are signs admonishing us of the promises, to stirr up our faith; and likewise because they [Page 221] are signa confessionis, signs of what Religion we profess; and lastly, quia sunt nervi con­gregationis, because they are the nerves whereby the Congregation of Christian people are joyned together, and preserved in unity. These true ends, saith he, ought to be un­derstood by the Church, and impious opinions to be removed. And for such good ends, one would think none should question, much less quarrel with those few Ceremonies, which our Church hath appointed in God's service.

That this was his opinion also, appears in his Commentaries upon the Fiftieth Psalm: where he saith, that even humane Ceremonies are, in some sort, the nerves of discipline; and condemns onely those that make them effectu­al for the remission of sin. But his mind is delivered most fully, in a discourse which I find in the Second Volume of his Works, concerning the method of preaching: where he directs Preachers to tell the people in ge­neral, that all Ceremonies are not to be abolished; as appears by this, that then we must take away Baptism and the Eucharist. And if any one ask, what must be done with Ceremonies instituted by man, he answers; some of them are necessary, and therefore must be retained; as certain days, in which the word of God is taught; and certain rites in the Church, such as that of singing Psalms; and certain forms of communicating, &c.

[Page 222] But there are others not so necessary, what must be done with them? must they be tolerated? He answers, yes; if they be not impious, ☞ and if they be usefull: either because they commend Religion to the Vulgar, or they are instructive to Children, for whose sake they were chiefly instituted. N.B. For we see in some Churches, where there are no Cere­monies left but onely the Sacraments; that Religion was never so contemp­tible as it is now. For there is need of ex­ternal show, which may commend Religion to the Vulgar, and make it appear more ve­nerable; because they cannot of themselves see its magnitude and dignity.

It is impious also, he resolves, to think that all Ceremonies were instituted by wicked Popes. No, there were some prudent and holy men, who perceived how supine and dull the minds of the vulgar were; that they would never be sensible of the dignity and amplitude of Religion, unless their minds were both awakned and deteined by some re­verend solemn Ceremonies; which might help to lift them up, and teach them to ad­mire it.

These are his Reasons why all Ceremonies ought not to be abolished; because some are com­manded; others necessary; and others, that are not, have no impiety in them, and are very profitable for weaker minds. Which I thought good here to insert; because the opi­nion [Page 223] of so great and wise a Reformer, may weigh much with some persons, who have little regard to us.

I have been so long in this, that I must but briefly mention two verses more: upon which the before named Lord Bacon hath given some touches.

[c] The first is v. 15. where by a merry heart he understands a good Conscience ( Adv. of Learn. B. VII. Ch. 1.) and thus glosses. A mind conscious of good intentions, though success be wanting, affords truer and purer joy, and to nature more agreeable, than all that this world can furnish a man withall, either for the enjoyment of his desires, or the repose of his mind. The words indeed of Solomon seem to be larger, and to ex­tend unto all that are void of care, anxiety and sorrow: but this is a pious sense, and may well be comprehended in them.

[d] The other place is v. 19. the beginning of it: where he hath inlarged the sense fur­ther, than I have done in my Paraphrase (and the words will bear it) to this purpose, that sloth, in the conclusion, proves labo­rious. ‘"For diligence and sedulous prepa­ration levels the way we are to go in any business; and removes impediments in our passage. But he that is slothfull, and put's off all to the last point of execution, must needs perpetually, at every step, pass as it were through briars and thorns; which [Page 224] ever and anon intangle, detain and hinder him in his proceedings. The same obser­vation may be made concerning the Govern­ment of a Family, wherein if there be due care and providence used, all goes on cheer­fully; and as it were of its own accord, without noise or tumult: but if those be wanting, when some greater occasion falls out, all matters throng in to be dispatched at once; the Servants are in an uproar, the whole house rings, and there is nothing well done in that confusion."’

[e] The two verses before this some have connected; but there is no necessity of it: though it be a great truth, that passionate men are apt to make disturbance even at feasts; which men of temperate spirits in­deavour to appease, though affronts be of­fered them. According to that excellent advice of Seneca, Let dissention begin from others, but reconciliation from thee. It is there observed by Bochartus (L. II. de A­nimalibus Sacris, Cap. 32. Part 1.) that herbs, or as some translate it, green pot­tage, was the poorest; and an Ox put up in­to a stall and there fatted (or as the Tal­mudists understand the phrase a crammed Ox) the noblest entertainment in those Coun­tries. For it is reckoned among the provi­sion made for the tables of Solomon and Nehemiah; and in the New Testament, the Marriage provision which the King made at [Page 225] his Son's Wedding were oxen and fatlings, XXI. Matth. 4. and the fatted calf was brought forth to entertain the returning Prodigal. And thus it was in other Coun­tries, as he observes out of Dioscorides; who notes that Homer never sets any other cheer before his Heroes but this; no not at Marriages or any other meetings: though he introduce Agamennon often treating the Princes of Greece.

1. A Soft an­swer tur­neth away wrath: but grievous words stir up anger.

1. A Mild, submissive and yielding answer, to him who severely chides, pacifies wrath; and prevents the further progress of it: but sharp, contemptuous and sawcy language incenses it more, or raises a passion, where there was none before. See Arg. [a]

2. The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

2. A wise man gives pro­fitable instructions; and un­derstands also how to speak so seasonably and prudently, that it shall make the know­ledge he imparts, both ac­ceptable and usefull: where­as fools have nothing but sil­ly stuff to utter; or pour out their thoughts so indiscreetly and confusedly, that they [Page 226] onely serve abundantly to declare their folly.

3. The eyes of the LORD are in every place, be­holding the evil and the good.

3. There is nothing either in heaven or earth that can escape the knowledge of God: who is every-where; and ob­serves the most secret moti­ons and actions of men, both good and bad.

4. A wholsome tongue is a tree of life: but pervers­ness therein is a breach in the spi­rit.

4. He that skilfully em­ploys his tongue to give wholsome instructions, espe­cially to heal differences and make peace, is an incompa­rable blessing to the place where he lives, and makes it a paradise: But he that abu­ses his tongue, to poison men with ill principles, to lie, to calumniate, to make bates, doth most miserably disturb mankind, and (like a biting wind) blasts all the comforts of their life.

5. A fool de­spiseth his fathers instruction: but he that regardeth reproof, is pru­dent.

5. He that regards not, or rejects the instruction of his Father, or Tutour, or o­ther Superiour, whose love is equal to his authority, will always be a fool: But he that is willing to receive even rebukes, from whom­soever [Page 227] they come, and care­fully observe them, hath al­ready attained a great degree of wisedom; and prudently consults his own welfare and happiness.

6. In the house of the righteous is much treasure: but in the reve­nues of the wicked is trouble.

6. A truly just and mer­cifull man is very rich, whe­ther he hath little or much; because he is well contented, and what he hath is likely to continue in his family: But there is much disquiet and trouble in the greatest reve­nues of the wicked; which can neither stay long with him, nor give him satisfacti­on while he enjoys them.

7. The lips of the wise disperse knowledge: but the heart of the foolish doth not so.

7. Wise and good men are neither envious nor sparing of their pains to disperse their knowledge; which they free­ly communicate, and dili­gently propagate unto others: but evil men are such fools, that either they have no­thing to impart, or no heart to doe any good with what they have.

8. The sacri­fice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.

8. It is impious to think to please God, with mere gifts and sacrifices; which [Page 228] when they are presented from wicked men, who have no thought of amending their lives, are abominable to the Divine Majesty: but the ve­ry prayers of upright men, though they are not able to bring Him any costly offe­rings, are exceeding accep­table, and prevail for great blessings from Him. See Arg. [b]

9. The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.

9. For the whole way of a wicked man, his designs, contrivances and course of life, are all odious and abo­minable to the Lord; which make even his sacrifices no better: but He loves him, whose thoughts, affections and indeavours, are earnestly bent to an unwearied pursuit of piety and vertue.

10. Correction is grievous to him that forsaketh the way: and he that hateth reproof shall die.

10. Sharp and grievous punishments shall be inflicted on him that forsakes the ver­tuous path, in which he be­gan to tread: for he is not easily reclaimed; because it is unpleasing to him to hear of his faults; and in time he hates reproof, and then must certainly perish.

11. Hell and destruction are be­fore the LORD: how much more then the hearts of the children of men?

11. The Lord is perfectly acquainted with things most hidden and secret to us; with the grave, the infernal places, and things perished and quite consumed: how much more therefore with the souls of all men living upon earth, if they have but so much as an intention, or inclination to depart from Him?

12. A scorner loveth not one that reproveth him: neither will he go unto the wise.

12. A prophane man, who makes a mock of God and of Religion, loves not to ar­gue with himself about such matters, and hates those that reprove him: which makes him avoid the acquaintance and society of wise and ver­tuous men, for fear he should meet with their reprehen­sion.

13. A merry heart maketh a cheerfull counte­nance: but by sor­row of the heart the spirit is bro­ken.

13. When the mind of a man is inwardly satisfied and full of joy, it doth good to his body too; as appears in his cheerfull countenance: But when grief and sorrow seises on the heart, it dejects, infeebles and breaks the most couragious spirit.

14. The heart of him that hath understanding see­keth knowledge: but the mouth of fools feedeth on foolishness.

14. An intelligent man, who is heartily in love with wisedom, greedily seeks for solid knowledge: but men void of understanding gape after, and relish nothing but frivolous, vain and unprofi­table things; which are like meat and drink unto them.

15. All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

15. All the days of a poor man are full of anxiety and trouble; especially if, when any affliction befalls him, he be discontented with his condition, and cannot bear with disappointments: but a good heart, and cheerfull spirit is a cure for this; espe­cially, a mind conscious to it self of designing well, what­soever the success prove, is a perpetual comfort, and a higher satisfaction, than the most delicious banquet of the rich and prosperous. See Arg. [c]

16. Better is little with the fear of the LORD, than great trea­sure, and trouble therewith.

16. A small estate, with a fear of offending the Divine Majesty by discontent or any other sin, is much better than vast Treasures with disquiet and confusion of thoughts; [Page 231] which (without a religious sense of God) are wont to attend upon abundance of wealth.

17. Better is a dinner of herbs where love is, than a stalled ox, and hatred therewith.

17. The meanest fare, with the love of him that invites, and with agreement among the guests, is much better than the most sumptuous en­tertainment of him that hates us; or among those that quarrel and contend, even then when all differences should be forgotten. See Arg. [e]

18. A wrath­full man stirreth up strife: but he that is slow to anger appeaseth strife.

18. A man prone to wrath will easily disturb the most peaceable company, being apt to quarrel for very trifles: but a meek and patient per­son is so far from raising strife, that he will indeavour to compose it, when he finds it is begun by others.

19. The way of the slothfull man is as an hedge of thorns: but the way of the righte­ous is made plain.

19. A slothfull man, when he hath any thing to doe, feigns to himself most grie­vous difficulties, which he fancies, or pretends are im­possible to be overcome: but those very things seem easie to the industry of honest [Page 232] hearted men; who go on smoothly in their business, and conquer all impediments. See Arg. [d]

20. Awise son maketh a glad fa­ther: but a foolish man despiseth his mother.

20. A pious Son (as hath been said before X. 1. and cannot be repeated too often) is a great joy to his Parents; especially to his Father, who hopes he will support his Name and Family: but a wicked man is as great a grief unto them; especially to his Mother (whose indulgence perhaps makes him more ir­reverend towards her) when he bears no regard to her; nay despises her commands and admonitions, and makes her contemptible unto o­thers.

21. Folly is joy to him that is de­stitute of wisedom: but a man of un­derstanding wal­keth uprightly.

21. It is a pleasure (as was also said before X. 23.) to a man void of consideration, to doe the most absurd and wic­ked things: but he that un­derstands himself, not onely directs his thoughts, and takes the greatest care, to live orderly and regularly; but feels it to be his highest satisfaction.

22. Without counsel, purposes are disappointed: but in the multi­tude of counsellers they are establi­shed.

22. The necessity likewise of prudent Counsellors is fit again to be repeated (XI. 14.) for if they be wanting, the best designs are likely to mis­carry: but where there are a multitude of wise and ver­tuous men consulting for the publick good, they will ea­sily compass any thing; by foreseeing all difficulties, and providing against them.

23. A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it?

23. And it is a great plea­sure to a man to give whol­some counsel; and a greater to see the good success of it: but the greatest of all (an inexpressible pleasure) both to himself and others, to have given it so seasonably, that a business was easily effected by it, which had not been done without it.

24. The way of life is above to the wise, that he may depart from hell beneath.

24. The way to be per­fectly happy, a truly wise man sees, is to raise his thoughts, desires and hopes above this earth, and to have respect to God in all his ac­tions: which will make him truly noble and great; and preserve him both from all [Page 234] mean and base practices, and from the most horrid dangers here, and utter destruction hereafter.

25. The LORD will destroy the house of the proud: but he will establish the border of the widow.

25. Trust not in riches and power, but in the great Lord of the world, who possesses and disposes all things; for He will overturn the Family of haughty men (who for­getting Him, trample upon their inferiours) though ne­ver so strongly supported: but will preserve the poor Widow, who hath no helper, in her right; when such in­solent persons invade it.

26. The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.

26. For the Lord abhorrs all wicked designs, and mis­chievous contrivances: but the kind consultations and discourses of such, as seek the welfare and comfort of others, are no less pleasing to Him than they are pure.

27. He that is greedy of gain, troubleth his own house; but he that hateth gifts shall live.

27. He that is so greedy of money, that he cares not how he gets it, instead of raising his Family, confounds it: but he that hateth bribes, and all un­lawfull ways of gain, shall prosper, and continue it.

28. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.

28. A good man thinks it is soon enough to speak, when he is askt about a business; and deliberates within him­self to speak nothing that is not to the purpose: but bad men are rash and forward to utter their mind; and gene­rally doe more hurt than good.

29. The LORD is far from the wicked: but he heareth the prayer of the righteous.

29. The Lord is far from giving any regard to the wic­ked, whose business it is to doe evil, though they implore his favour: but sends good men help, when they pray unto him, as readily as they were wont to send relief to others.

30. The light of the eyes rejoy­ceth the heart: and a good report maketh the bones fat.

30. It is a wonderfull plea­sure to behold all the beauti­full works of God, which present themselves to our eyes: But nothing gives such intimate satisfaction, and makes a man so cheerfull in well-doing, as to hear a fair report of his own honest ac­tions; or to receive the good news of the well-doing of o­ther vertuous men.

31. The ear that heareth the reproof of life, a­bideth among the wise.

31. He that lends an at­tentive ear to wholsome re­proof, [Page 236] and is obedient to it, is to be numbred among the wise; and shall at last be able to give good instructi­ons unto others.

32. He that re­fuseth instruction, despiseth his own soul: but he that heareth reproof, getteth understan­ding.

32. And whosoever he be that refuseth, much more that contemneth, such instructions and reproofs, he sets his own Soul at naught; and despi­seth the means of his safety: but he that diligently hear­kens to it, knows what's good for himself; and keeps his Soul from being lost for want of understanding.

33. The fear of the LORD is the instruction of wisedom; and be­fore honour is hu­mility.

33. A brief Institution of Wisedom and Vertue is this, to have an awfull sense of God; with a devout affecti­on to Him, and fear to of­fend Him: And as this is the best disposition for Wise­dom; so humility, and pa­tient submission, in a low condition, is the best prepa­ration for honour and pre­ferment.

CHAP. XVI.

ARGUMENT.

[a] This Chapter begins with a most necessary observation, which a good man ought alway to have in his mind (for which cause it is repeated, with little difference, twice more in this very Chapter, v. 9, 33. and again Chap. XIX. 21.) the sense of which our Translation seems to have missed. For it ascribes both the Preparation of the heart, and the Answer of the tongue, unto the Lord (which is true in this regard, that without Him we can doe nothing), whereas the Hebrew words run plainly thus, Man hath the disposing of the heart, he may, with God's leave and common assistance, intend, propound, resolve within himself, what he will say and doe: but that he shall be able to utter things in that order he hath premedita­ted; or, if he be able, shall attain the end of his deliberation, and eloquent speech, is more than he can undertake; for that is as the Lord pleaseth. This seems to me to be better opened by Melancthon than any one I have read. Who truly observes, that such say­ings as these doe not take away the liberty of man's will or choice; but onely shew, that e­ven the best men sometimes err in their choice; [Page 238] and that the success doth not always answer. For we must diligently distinguish, says he, between our election and the success: and re­member that we need a double help of God, for the making a happy choice. One of judging aright; and the other afterward, of govern­ing events. For unless our judgment be ruled right, many errors happen; as we see in Jo­siah, Zedekiah, Demosthenes, Pompey, Ci­cero; who all erred in eligendo bello in their resolves about war; and direfull events fol­lowed. And sometime also when the mind doth not err in its judgment; yet God is not pleased to assist the action, for other causes. As in the War against the Benjamites, which miscarried a great while, because the Israe­lites trusted in their own strength. We must always therefore be sensible, that happy events do not depend merely on humane forecast, diligence and Power; as Jeremiah speaks, I know, O Lord, that the way of man is not in himself. i. e. he cannot have what success he will; but must be beholden to God for his happiness. This our weakness God would have us to acknowledge, and to fear and depend on Him; as it follows here, v. 3. Commit thy work unto the Lord, and thy thoughts shall be established. To this use we ought to accommodate such sayings, as these, not to a Stoical opinion of necessity. Thus he.

[Page 239] [b] And he no less worthily glosses, upon the common Interpretation of v. 4. the latter part of which hath exercised many Pens to little purpose: when the sense is clear, though no expositor, that I have seen, hath hit up­on it. viz. that God makes some use of wicked men, as well as of all things else; which they shall serve whether they will or no. For He disposes (so the word we trans­late hath made is to be understood; not of his creating things) all things correspon­dent to his own will and pleasure, which they all obey. So lammaanthu seems to be best translated, not for himself, but according to his will. However, I have included the o­ther interpretation also in my Paraphrase; but applied the day of evil not to the punish­ment which He inflicts upon the wicked for their sins; but which He orders them to in­flict upon others, when their iniquities are ripe for his vengeance. For it is the Me­thod of his Providence, to direct the ambi­tion, wrath, hatred, revenge, &c. which he sees in some wicked mens hearts, to vent them­selves there, where it will doe service to Him. Who wisely and justly makes some wicked men doe execution upon others like themselves. This seems to me the most ea­sie and natural sense of the words: which were remarkably fulfilled in the destruction of Jerusalem by the Roman Souldiers; whom our Saviour used to punish his crucifiers. Not [Page 240] that they undertook that War, out of any design or desire to doe our blessed Saviour right; but out of an ambition to inslave the World: [...], yet God made use of them for another design, as publick executioners, by whom he pu­nished the ungodly, as Theodoret speaks upon LXXIV Psal. 3.

[c] I must omit Melancthon's glosses upon this Verse, and the two next; that I may have room for his pertinent observation upon v. 10. A divine sentence is in the lips of the King, &c. ‘"These words, says he, affirm the whole political order, Magistrates, Laws, Distinction of Dominions, Con­tracts, Judgments, Punishments, to be things ordained by the Wisedom of God among men. And since we know Political order to be the work of God, we ought to love it; and study to defend it; and mo­destly, for God's sake, obey it; and give thanks to God who preserves it; and look upon those horrible furies of the devil and men, who disturb this order, to be dis­pleasing to God: as this whole Doctrine is explained Rom. XIII. But what is this divine Sentence which is in the King's lips? It is the Laws, says he; and judg­ments according to the Laws: and be­sides, God hath armed Kings with a power to make Laws of their own, not repug­nant [Page 241] to his Laws; but built upon them, either by demonstrations, or probable rea­sons. God sometimes moves the mind of Kings also, and gives them singular moti­ons (as other excellent Artificers have) because He will by that means save man­kind, &c. Thus it was a singular motion in Solomon's reasoning about the true Mo­ther of the Child. And in the judgment of Gonzaga in the last age, upon the Spa­nish Governour of Milan under him. Who having held a Noble person Captive a long time, would not deliver him to his Wife (when she petition'd and offered a large sum of money for his redemption) unless he might lye with her: and after he had obtained his desire, then caused her hus­band to be killed, and delivered him dead to her. Which when Gonzaga heard, and had examined, he compelled him to marry this woman; and as soon as he had done that, he condemned him to be immediately be­headed, and gave her all his estate."’

But we are not from such places as this to infer, that Kings cannot give a wrong judgment: though this be as good a conclusion as from those words, the Priest's lips shall preserve knowledge, to conclude the Pope cannot err. Kings from this place of Solomon may as well pretend to Infallibility, as Priests from that place of Malachi. Nay, if we respect either the form of this precept, or the ple­nitude [Page 242] of God's promise for ability to per­form it, we must confess, this place is more plain and peremptory for Kings; than any can be brought for the High-Priest's Infalli­bility, in giving definitive sentence. And yet all the places (as a famous Divine of our own speaks, Dr. Jackson, B. III. upon the Creed, Chap. 12.) that can be brought ei­ther for the King's or the Priest's Authority, rather shew what manner of men they should be, both in life and judgment; than assure them of any infallibility of judgment, if they be dissolute in life, and regard not the Laws of God. This was a thing never dreamt of by any, till the notoriously infamous lives of Popes discredited the titles of Sanctity and Infallibility (which from the conceit of their predecessors integrity they had usurped) and inforced their flatterers to frame a distincti­on of Sanctity in Doctrine, separated from Sanctity of Life.

I thought it not amiss to say thus much upon this subject, because I find even Maldonate himself in his Notes upon this place, hath the confidence to conclude the Pope must needs have this privilege, which is promised to Kings: when, it is apparent, Kings are not infallible; and consequently, by his own rea­soning, Popes cannot be so.

There are other notable sentences which would deserve a larger gloss than I have given in the Paraphrase; which I must pass by: be­cause [Page 243] this Preface is already prolonged to a great length.

[d] I shall onely therefore mention two. One v. 21. where Wisedom and Eloquence are compared together. The former of which, no doubt, is of greatest value, as we see in those words of God to Moses, when he dis­abled himself for the service imposed upon him, for want of the other faculty; There is Aaron, saith the text, he shall be thy speaker, and thou shalt be to him as God. Yet in profit, and popular esteem Wisedom gives place to Eloquence; according to the vulgar Translation of this verse, Sapiens cor­de appellatur prudens, sed dulcis Eloquia majora reperiet. Signifying, says the Lord Bacon ( Adv. of Learning, Book VI. Ch. 3.) not obscurely, that profoundness of wisedom may help men to fame and admiration; but it is Eloquence which prevails in business and active life.

[e] The other is v. 26. where I have put two senses together; according to the different acceptions of the Hebrew word Amal: which signifies either to take pains ones self, or to molest others. But I can see no reason why Maldonate should favour the LXX Transla­tion; who, against the stream of all other Interpreters, apply these words to an ungodly man's digging up evil to himself, as if the meaning were, he digs a pit for himself, and the words he speaks are the cause of his [Page 244] punishment, as if he were burnt: unless it proceeded from his fondness for the Spanish Inquisition, which he was desirous to intro­duce every where. The very best of them, it appears by him (who was one of the most learned and judicious Interpreters in the Romish Church) are most devoutly bent to our destruction: For he cannot forbear here to alledge that Inquisition as a proof of Solo­mon's words, Id exemplo Inquisitionis His­panicae perspicuum est, &c. This is appa­rent by the example of the Spanish Inqui­sition; whereby he that speaks any thing rashly against the faith, is deservedly deli­vered to the fire; which I WISH WERE DONE EVERY WHERE. Thus in the most literal sense, this Jesuits lips are as a burning fire; in which he would have us not onely singed, but devoured: in pursuance of this Maxim of Solomon. Which others ho­nestly interpret of those calumnies, discords, seditions, which evil men raise, by their tongues, to the destruction of their neigh­bours. For so it follows v. 28. A froward man soweth strife, &c.

1. THE pre­paration of the heart in man, and the answer of the tongue, is from the LORD.

1. MEN may delibe­rate, and contrive, and order in their mind, what, and in what manner and method they will speak: but whether they shall per­swade, [Page 245] and prevail or no for such an Answer as they ex­pect, nay, be able to deliver themselves with such elocu­tion as they imagine, can­not be resolved by them; but depends upon the plea­sure of the Lord. See Arg. [a].

2. All the ways of a man are clean in his own eyes: but the LORD weigh­eth the spirits.

2. Such is the blindness of self-love, that men can find no fault in themselves; but imagine all that they con­trive and doe, to be free from blame: which, when the Lord examines, who searches into the very inten­tions of mens hearts, is found to be very defective, if not vitious.

3. Commit thy works unto the LORD, and thy thoughts shall be e­stablished.

3. When thou undertakest any thing, implore the Di­vine blessing; and commit­ting the success of it to God's Providence, leave it to Him to give what issue to it He pleases: which is the surest way to have thy honest de­signs accomplished.

4. The LORD hath made all things for him­self: yea, even the wicked for the day of evil.

4. The Lord disposeth all things throughout the world, to serve such ends, as He [Page 246] thinks fit to design; which they cannot refuse to com­ply withall: For if any men be so wicked as to oppose his Will, he will not lose their service; but when He brings a publick calamity upon a Country, employ them to be the executioners of his wrath. See Arg. [b].

5. Every one that is proud in heart, is an abo­mination to the LORD: though hand joyn in hand, he shall not be un­punished.

5. There is no man so great, but if his mind grow lofty and arrogant, forget­ting God, and insolently op­pressing his neighbour, he is hatefull beyond all expression unto the Lord: who will take vengeance on him and pull him down, though he make never such strong con­federacies to support himself; for if he avoid one punish­ment, another shall over­take him; nay, his wicked­ness shall pursue him from generation to generation, (XI. 21.)

6. By mercy and truth iniquity is purged: and by the fear of the LORD, men de­part from evil.

6. The most effectual means to appease mens an­ger for private offences, or to divert the anger of God in publick calamities, is to [Page 247] exercise mercy and loving kindness, with justice and faithfull performance of pro­mises: especially when they proceed from an awfull re­gard to God, and Religious dread of his displeasure; which will make a man carefull to decline every thing that is evil, and thereby escape the punish­ment that attends upon it.

7. When a mans wayes please the LORD, he ma­keth even his ene­mies to be at peace with him.

7. The best to have our enemies reconciled unto us, is for us first to be reconciled unto God: for such is the re­verence men bear to Vertue, and such is the love which the Lord hath to vertuous persons, that when all their designs and actions are such as He approves: He inclines even those that were their foes, to become their friends.

8. Better is a little with righte­ousness, then great revenues without right.

8. A small estate honestly gotten, and charitably en­joyed, is much to be prefer­red before vast incomes heap­ed up by oppression, and kept without hospitality.

9. A mans heart deviseth his way: but the LORD directeth his steps.

9. The mind of man de­signs an end, and contrives [Page 248] what means to use, and rec­kons perhaps what success they will have: but the Lord determines what the event shall be, and orders his mo­tions perhaps to such an is­sue, as never came into his thoughts.

10. A divine sentence is in the lips of the king: his mouth transgres­seth not in judg­ment.

10. God is present in a singular manner unto a pious King, inspiring his mind to divine sagatiously in dubious and obscure things; that his resolutions and decrees may be received like Oracles; and all causes be decided by him so justly and exactly, that no man be wrong'd in the judg­ment which he passes. See Arg. [c].

11. A just weight and ba­lance are the LORDS: all the weights of the bag are his work.

11. And it is worthy of his care, that there be no corruption in private, no more than in publick justice; for it also is of divine Insti­tution; the great Lord of all requiring just and equal deal­ings in all our commerce one with another; which He hath ordained should be managed with scrupulous integrity, in the smallest, as well as in the greatest matters.

12. It is an a­bomination to kings to commit wick­edness: for the throne is establish­ed by righteous­ness.

It is not enough to good Kings that they doe no in­jury; but they abominate, with the highest detestation, all oppression, cruelty, extor­tion, &c. not onely in them­selves, but in others: for they know that Justice, Mercy, and true Religion, support their authority, and make their Kingdoms durable.

13. Righteous lips are the delight of kings: and they love him that spea­keth right.

13. And calumniators or flatterers find no acceptance with such Princes; but they delight in those that will not deceive them by false, unjust and malicious informations; and make him their favourite, who deals sincerely and tells them the truth, though it may seem ungratefull to them.

14. The wrath of a king is as mes­sengers of death: but a wise man will pacifie it.

14. The wrath of a King strikes such terrour into him, with whom he is offended, as if the sentence of death were pronounced against him: but, as ill men and fools ex­asperate it more, so, a vertu­ous and prudent Courtier ap­peases his anger, and makes a reconciliation.

15. In the light of the kings coun­tenance is life, and his favour is as a cloud of the latter rain.

15. And when a King will be pleased to look graciously upon a man, especially after he hath been incensed against him, it not onely revives, but gives him the greatest joy: for from his favour he pro­mises himself all manner of happiness; as a plentifull har­vest follows the showres of rain, which, in the spring, refresh the Corn.

16. How much better is it to get wisdom, then gold? and to get under­standing, rather to be chosen them silver?

16. But after all is done, to get so much wisedom as to know the difference be­tween good and evil, and to understand how to behave a man's self upon all occasions; is, beyond all expression, bet­ter and more to be chosen, than the greatest treasures of gold and silver, which either the favour of Princes can give, or his own industry ac­quire.

17. The high way of the upright is to depart from evil: he that keep­eth his way, pre­serveth his soul.

17. This is the constant aim and indeavour of upright men, the beaten path, as we may call it, in which they travell, to decline every thing that is evil: and he who makes this his care, looking [Page 251] well to all his actions, that he doe nothing amiss, looks well to himself, and preserves his soul and body from de­struction.

18. Pride go­eth before destruc­tion: and an haugh­ty spirit before a fall.

18. Insolent behaviour is the forerunner of utter de­struction: and when men lift up themselves in their own thoughts, and over-look all others with contempt, they are in the greatest dan­ger to stumble; and not to see that, which will give them such a grievous down­fall, as will break them all to shivers.

19. Better it is to be of an hum­ble spirit with the lowly, then to di­vide the spoil with the proud.

19. Therefore it is much better to submit to the mean­est condition, nay, patiently to bear injuries, with afflict­ed, but meek and lowly per­sons; than to lift up ones self to the prejudice of others, and, by trampling upon them to partake with the proud in their rapine and spoil.

20. He that handleth a matter wisely, shall find good: and who so trusteth in the LORD, happy is he.

20. He that understands his business thoroughly, and manages it prudently and dis­creetly, is likely to have good success: but none so happy, [Page 252] none so sure of prospering in his design, as he that con­fides more in the Lord, than in his own skill and indu­stry.

21. The wise in heart shall be called prudent; and the sweetness of the lips increaseth learning.

21. He whose mind is well furnished with wisedom, cannot but win a great repu­tation; and be highly esteem­ed, for his prudent counsels and resolutions: but if he have the powerfull charms of Eloquence also, to convey his mind delightfully unto o­thers, it will add a greater value to his Wisedom; and make it more diffusive and instructive unto the world. See Arg. [d].

22. Ʋnderstan­ding is a well­spring of life unto him that hath it: but the instruction of fools is folly.

22. A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him in whom it is; and makes him very usefull unto others: but the learning of fools is frivolous and vain; and therefore, if they undertake to instruct others, they onely make them like themselves.

23. The heart of the wise teach­eth his mouth, and addeth learning to his lips.

23. The Mind of a wise man instructs him to speak judiciously and pertinently: and makes him not onely communicate his thoughts to others, but with such weight of reason as increases their learning.

24. Pleasant words are as an hony comb, sweet to the soul, and health to the bones.

24. Especially when he can deliver his mind in pleasing and delightfull words, flow­ing from him with a natural Eloquence, as honey drops from the comb: which ra­vish the affections, and touch a man's heart to the very quick; when he needs either comfort or cure for any in­ward disease wherewith he labours.

25. There is a way that seemeth right unto a man, but the end thereof are the wayes of death.

25. But there is never more need of caution, than when we hear a moving Ora­tor, therefore this instructi­on may be here necessary to be repeated ( XIV. 12.) ex­amine every thing strictly and impartially; and be not led away merely by thy fan­cy, and thy appetite: for they make many things seem in­nocent, which in themselves, [Page 254] and in the issue, are deadly and destructive.

26. He that la­boureth, laboureth for himself; for his mouth craveth it of him.

26. It is a powerfull mo­tive to a man to take pains in an honest employment, that all his labour is for his own preservation; his mouth begging this favour of him, that he may not starve: and on the contrary, he that spends his time in giving trouble and vexation unto o­thers, will find it fall upon himself; for he cannot speak so much as an evil word, but it will return upon him and fly back in his own face. See Arg. [e].

27. An ungod­ly man diggeth up evil: and in his lips there is as a burning fire.

27. And it is not a little pains that an ungodly law­less man takes, to plot and de­vise mischief; wherein he labours, as if he was digging for a treasure; and one way is, to brand his neighbour with false reports and slan­ders; and thereby utterly destroy his reputation.

28. A froward man soweth strife; and a whisperer separateth chief friends.

28. Others of them have such a perversness in their spirit, that it is their business to disturb the world, and raise [Page 255] dissentions among those that would live in peace; by back­biting, detracting, and whis­pering false stories: making a breach even between Prin­ces and people, husband and wife, nay, the dearest friends and familiars, if they hear­ken to their tales.

29. A violent man inticeth his neighbour, and lea­deth him into the way that is not good.

29. Another sort live by rapine and open violence; who are not content to doe wrong themselves, but per­swade others to enter into their society; and then lead them into the most pernitious courses.

30. He shutteth his eyes to devise froward things; moving his lips, he bringeth evil to pass.

30. Which they do not fall into by chance; but with profound study contrive the ruine of others; and the sign being given, they furiously execute the mischief they have designed.

31. The hoary head is a crown of glory, if it be found in the way of righ­teousness.

31. Old age is very vene­rable, when a man's past life hath been truly vertuous and usefull: which is the best way also to prolong ones days; and bring one to that great honour, which is due to those, who have long [Page 256] done much good to Man­kind.

32. He that is slow to anger, is better then the mighty: and he that ruleth his spi­rit, then he that taketh a city.

32. He that can suppress the vehement motions of an­ger, deserves more praise than those mighty men who quell the enemies that oppose them; and he that hath power to go­vern all his own inclinations, affections and passions by rea­son, hath a nobler Empire than he that subdues Cities and Countries by force of Arms.

33. The lot is cast into the lap: but the whole dis­posing thereof is of the LORD.

33. Acknowledge the Di­vine Providence in all things, even in those which seem most casual: For though men cast the lots into the lap of a garment, or into a hollow vessel, and thence draw them out again; yet it is the Lord who directs intirely in what order they shall come forth, and so determines the matter in doubt, according to his pleasure.

CHAP. XVII.

ARGUMENT.

In the first verse of this Chapter the Wise man observes how happy that Family is, which lives in peace, and perfect agreement one with another; though they have but a mean estate. And next to this how happy a thing it is, if there be but one wise and vertuous man in a Family (suppose he be but a Ser­vant) when any dissentions and differences arise in it. For so the Lord Bacon ( Advanc. of Learning, Book VIII. Chap. 2. Parab. 2.) expounds the [a] second verse: whose words I will set down, because, if they hit not the sense compleatly yet, they very pithily ex­press a part of it, and carry in them a very important truth. ‘"In all troubled and dis­agreeing Families, saith he, there is com­monly some Servant or gentle Friend, who being powerfull with both sides, may mode­rate and compose the differences that are among them. To whom, in that respect, the whole house, and the Master himself are much engaged and beholden. This Ser­vant, if he aim onely at his own ends, che­rishes and aggravates the divisions of the Family: but if he be sincerely faithfull and upright, certainly he deserveth much; [Page 258] so as to be reckoned as one of the Brethren; or at least to receive a fiduciary admini­stration of the inheritance."’

[b] And after some other documents there fol­lows a notable rule for the making peace, and ending all differences; whether between particular persons in Families, or between Kingdoms, v. 9. upon which, the same great person thus glosses ( ib. Parab. 27.) ‘"There are two ways of proceeding, to arbitrate differences and reconcile affections. The one begins with an act of oblivion of what is past; the other begins with a repetition of wrongs, subjoyning apologies and excu­ses. Now some think this last to be the onely way; insomuch that I have heard a prudent person and great Statesman lay down this Maxime, He that treats of peace, without a recapitulation of the terms of difference, rather deceives mens minds with the sweet name of agreement, than composes them by equity and mo­deration of right. But Solomon, a wiser man than he, is of a contrary opinion: ap­proving an act of oblivion, and forbidding repetition. For in repetition or renewing the memory of the causes of difference, there are these inconveniences: not onely that it is, as we say unguis in ulcere, raking in the ulcer, which very much exasperates, but also indangers the breeding of new quarrels while they are debating the old [Page 259] (for the parties at difference will never ac­cord about the terms of their falling out) and lastly, in the issue it brings the mat­ter to apologies: whereas both the one and the other party would seem rather to have remitted the offence, than to have admit­ted excuses for it."’

Melancthon thinks this and the three next verses 10, 11, 12. to be Sentences near of kin; all belonging to the right method in judging, which is comprehended in that say­ing of Christ's, If thy Brother sin against thee, tell him of it between thy self and him: And interprets this ninth verse thus (taking Aluph for a Prince, which we trans­late chief Friends) He that orderly admo­nishes him that erreth, cures him and makes no publick disturbance; saves the man, and preserves publick concord: but this order be­ing neglected, thence arises out of brawlings, discords of Princes, wars and devastations.

[c] Now an evil man onely seeks scoldings or contentions (as it follows v. 11.) i. e. saith he, he doth not seek truth, nor the good of the Church; but troubles without end. Thus Cleon and Alcibiades in the State, scattered seeds of war at Athens: the Cynicks and Academicks contradicted every body among the Philosophers: and lately Valla, Corne­lius Agrippa, Carolostadius, &c. had the like scolding natures. These seek not truth; but contradict things rightly spoken, or wan­tonly [Page 260] move unnecessary disputes, and will not yield when they are admonished, but with greater rage defend their errours. Of such Solomon here saith in the next verse, it is better to meet a bear robbed of her whelps, than a fool in his folly. An example of which we meet withall, when we meet with a bewitched Papist, who defends the most ma­nifest errours. Thus he.

But that which the Vulgar translates semper jurgia quaerit malus, and we translate, an evil man seeks onely rebellion, the most and the best Interpreters, take the other way, as the words lye more naturally in the Hebrew, a man very rebellious, seeks nothing but mischief: which sense I have expressed in the Paraphrase, together with the other.

[d] The truth of the next verse ( v. 12.) is admirably opened by Bochartus (L. III. de Animal. Sacris, Cap. 9. Part. 1.) who ob­serves four things concerning the Bear, out of good Authours. The first every one knows, that a Bear is an exceeding fierce Creature: the second is, that the Female is more fierce than the Male: the third, that she is more fierce than ordinary, when she hath Whelps: and lastly, that when she is robbed of them she is fiercest of all, immanem in modum, even unto rage and madness. Which the Scripture takes notice of in two other places beside this, 2. Sam. XVII. 8. XIII. Hosea 8. where S. Hierome observes that the writers [Page 261] of natural History say, among all wild Beasts, none more fierce and cruel than the Bear, in two cases especially, when she wants food, and when she is robbed of her Whelps. The rea­son of this last is there given by Kimchi; which well enough agrees with the compari­son, which the Wise man here makes: for a Bear cannot be more in love with her Whelps, than a fool is with his absurd opi­nions and resolutions: and as a Bear falls upon the next person she meets withall, ta­king him for the robber; so doth a fool upon every one that stands in his way, though he be never so much obliged to them. He spares none in the heat of his passions, but furiously abuseth them, &c.

[e] Ʋnto what is expressed in the Paraphrase upon v. 17. concerning a Brother being born for Adversity (which I have referred, as the best Interpreters do, unto a Friend) this may be added; as the plainest translation of the Hebrew words. A true Friend (spoken of before) is born (that is, becomes) a Brother in Adversity. He was a Friend before; this makes him a Brother: and so he is to be esteemed.

[f] There is a phrase in the nineteenth verse, exalteth his gate, which is variously taken by Interpreters. I have expounded it lite­rally; not for the mouth, but for the gate of an house or other place: and have put two senses together.

[Page 262] [g] Various glosses also have been made upon the beginning of v. 22. a merry heart doth good like a medicine: where, because the particle like is wanting in the Hebrew, other constructions have been made of the words: some, for instance, having taken them thus, a merry heart makes a medicine work bet­ter, or doe more good. But he that can consult Bochartus (in his second Book of Sacred Animals, Chap. 16. Part 2.) may find so many examples of the defect of that which they call [...] caph [...]militudinis; that he will not think it unreasonable to sup­ply it, (as our Translatours have done) in this place of the Proverbs.

In the twenty fourth verse I have put two sen­ses, in which the words may be taken, into one. And that none may wonder at the re­petition of the [h] same thing in the twenty fifth verse, which was said just before in the twenty first; I shall here observe: That there is no doubt but Solomon, having frequent occasions to speak of the same matter, vari­ed the words sometimes, but not the sense; and so the Collectours of his sayings put down both. And he might speak the oftner of this matter, having an example before his eyes of the great weakness of his own Son: who, it is not unlikely, was a perpetual grief to him. There is also something observable in this verse, which was not in the other, viz. that the untowardness of Children have [Page 263] many times different effects upon the Parents: provoking the Fathers to anger and exaspera­tion; and the Mothers to grief and sorrow, to which their tenderness more inclines them than to the other passion.

There are several ways also of expounding the latter end of the next verse, v. 26. I have expressed the sense of our Translation; and had respect, in the next verse to that ( v. 27.) to both readings of the word which we render excellent.

BEtter is a dry morsel, and quietness there­with, than a house full of sacrifices with strife.

1. THere is more satis­faction in a bit of dry bread (without butter or oyl, &c.) in the open field, and love and concord there­with; than in a house full of the best chear in the world, attended with brawling, con­tention and strife.

2. A wise ser­vant shall have rule over a son that causeth shame: and shall have part of the inheritance among the bre­thren.

2. Probity and prudence, are so much better than mere riches and noble birth; that a wise and faithfull Servant sometimes arrives at the ho­nour, of being appointed the Governour of a Son, whose folly and wickedness make him a discredit to his Fami­ly: nay, he is left not onely Executor of the Father's Will, [Page 264] or Trustee for the Children; but his merits perhaps are rewarded with a portion of the Estate, which is to be di­stributed among them. See Arg. [a]

3. The fining-pot is for silver, and the furnace for gold: but the LORD trieth the hearts.

3. The art of man hath found out means to prove whether gold and silver be pure or no; but none can search into the secret thoughts, designs and incli­nations of mens Souls, but the Lord: who (as those metals are tried by fire) ma­ny times proves and disco­vers what they are by sharp afflictions and troubles.

4. A wicked doer giveth heed to false lips: and a liar giveth ear to a naughty tongue.

4. A man that designs evil unto others, hearkens greedily to him, that will tell false and mischievous stories; and there never wants such a man, of the very same mind with him­self: for he who gives his mind to lying and falshood, lissens to him that speaks the most pestilent things.

5. Whoso moc­keth the poor, re­proacheth his ma­ker: and he that is glad at calami­ties, shall not be unpunished.

5. He that derides a man because he is poor, forgets God, who can bring him [Page 265] down to as low a condition; nay, affronts his Majesty, who hath promised to take a peculiar care of such friend­less persons: nor is he much better, who rejoyceth at the calamity of others; which will bring unavoidable pu­nishments upon himself.

6. Childrens children are the crown of old men; and the glory of children are their fathers.

6. The honour and com­fort of Parents lies in a nu­merous progeny; which doth not degenerate from their ancestours Vertue: And that which makes Chil­dren illustrious, is their be­ing descended from worthy Parents; whose wisedom and vertue reflects an honour up­on their posterity.

7. Excellent speech becometh not a fool: much less do lying lips a prince.

7. It doth not become a fool to discourse of grave and weighty matters; which as they are above him, so are not regarded out of his mouth, though he should speak ex­cellent things: but it is much less seemly for a Prince to lie and deceive; which as it is below him, who represents the God of truth, so makes him despicable and destroys [Page 266] his Authority, when his Sub­jects cannot rely upon his word.

8. A gift is as a precious stone in the eyes of him that hath it: whi­ther soever it tur­neth, it prospereth.

8. A gift is so tempting that it can no more be re­fused, than a lovely Jewel by him to whom it is pre­sented: and such is its pow­er, it commonly prevails o­ver all men, dispatches all business, carries all causes; and, in a word, effects what­soever a man desires.

9. He that co­vereth a trans­gression, seeketh love; but he that repeateth a mat­ter, separateth ve­ry friends.

9. He that passes by and buries in oblivion, a trans­gression that hath been com­mitted against him, takes the best course to preserve friendship, and to make him­self universally beloved: but he who rakes up that fault again, and objects it a fresh when it was forgotten, breaks the strictest bands of amity, and makes an irreconcilable separation. See Arg. [b]

10. A reproof entreth more into a wise man, than an hundred stripes into a fool.

10. One reproof pene­trates deeper into the mind of an ingenuous man, and works a greater alteration there; than an hundred stripes will do for the amend­ment [Page 267] of an obstinate sool:

11. An evil man seeketh onely rebellion: there­fore a cruel mes­senger shall be sent against him.

11. Who seeking nothing but to have his own will; and being so refractory that he hath shaken off all reve­rence to God, or to his Go­vernours, is wholly bent up­on mischief and cannot be reclaimed; it remains there­fore onely, that a severe exe­cution be done upon him; to cut him off in his folly, without mercy. See Arg. [c]

12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly.

12. There is less danger in meeting a Bear in the height of her rage, than a furious fool in the pursuit of his unruly passions and de­sires: for it is possible to de­fend a man's self against the one; but there is no way to hinder the brutish motions of the other. See Arg. [d]

13. Whoso re­wardeth evil for good, evil shall not depart from his house.

13. It is so unnatural for a man to return evil to him, from whom he hath received nothing but good; that the punishment of his ingratitude shall not rest in his own per­son, but descend upon his posterity to all generations.

14. The begin­ning of strife is as when one letteth out water: there­fore leave off con­tention before it be meddled with.

14. When men begin a quarrel or a difference they know not where it will end: For the very first breach is like cutting the banks of a river; which presently o­verflows the neighbouring grounds, but cannot easily be reduced into its bounds again. It is best therefore to make peace immediately, be­fore both parties be involved in such troubles, as, like a deluge of water, lay all deso­late.

15. He that justifieth the wic­ked, and he that condemneth the just, even they both are abomina­tion to the LORD.

15. It is hard to say, which is most detestable to the Lord, he that pleads for a wicked man, and, more than that, acquits him; or he that pleads against the righteous, nay plainly condemns him. Certain it is, they are both most highly obnoxious to his displeasure, who is the foun­tain of justice; and as he would have it exactly admi­nistred, so hates those who indeavour to confound the nature of good and evil a­mong men.

16. Wherefore is there a price in the hand of a fool to get wisedom, seeing he hath no heart to it?

16. What good doth a great estate in the possession of a fool? Can he therewith purchase wisedom, how to use it? alas! he wants un­derstanding to desire it, and to procure good Instructours; in which his riches (if his mind were good) might be serviceable to him.

17. A friend loveth at all times, and a brother is born for adversity.

17. Time makes proof of a Friend; who, if he be sin­cere, loves not merely for a fit, nor alters with the change of one's condition: but con­tinues stedfast in adversity, as well as in prosperity; nay, in straits and distresses, shews himself more like a Brother than a Friend. See Arg. [e]

18. A man void of understanding striketh hands, and becometh surety in the presence of his friend.

18. He is very inconsiderate, whose kindness makes him forward to pass his word for the payment of another man's debts (VI. 1. XI. 15.) and espe­cially to enter into bonds in the presence of his neighbour for whom he engages: which may make him more careless about the payment; than he would have been, if, unknown to him, he had been security for him.

19. He loveth transgression that loveth strife: and he that exalteth his gate, seeketh destruction.

19. He vainly pretends to the love of piety, who ac­customs himself to brawling and contention: which as necessarily draws along with it abundance of sins, as lif­ting up a man's self above his estate, in raising sumptu­ous buildings, brings him to ruin; or as breach of the publick peace opens wide the floud-gates to all iniquity. See Arg. [f]

20. He that hath a froward heart, findeth no good: and he that hath a perverse tongue, falleth in­to mischief.

20. A man of wicked de­signs, which he resolves to accomplish by any sort of means, shall find himself de­ceived in his expectation: and he who employs his tongue to deceit and fraud, pretending fair to men be­fore their face, but slande­ring them behind their back, shall, by that very means, bring mischief upon himself.

21. He that be­getteth a fool, do­eth it to his sor­row: and the fa­ther of a fool hath no joy.

21. Great is the care which ought to be taken, in the contract of Marriage, and in the education of Children: For if a Son prove vicious and leud, it will be such an inexpressible grief to his Fa­ther, [Page 271] that he will take no comfort at all, in any thing he injoys, v. 25.

22. A merry heart doeth good like a medicine: but a broken spirit drieth the bones.

22. And consequently it will shorten his days: For as nothing conduces more to health than a cheerfull spirit, which serves instead of phy­sick; so nothing destroys it more than sadness and grief, which consumes the vital juyces, and dryes up the bo­dy to skin and bone. See Arg. [g]

23. A wicked man taketh a gift out of the bosom to pervert the ways of judgment.

23. No man would wil­lingly be known to be so wicked as to be bribed to doe injustice: but there are too many that will suffer them­selves to be secretly corrup­ted by presents; to give counsel or judgment con­trary to the course of Law and Equity.

24. Wisedom is before him that hath understan­ding; but the eyes of a fool are in the ends of the earth.

24. As a wise man's un­derstanding appears in his very countenance; and a fool is known by his garish and wandring eyes: so the one hath his wisedom always present and ready at hand to guide and govern him; when [Page 272] the other knows not what to follow, but his thoughts are roving up and down to no purpose, though he ramble to the very ends of the earth.

25. A foolish son is a grief to his father, and bitterness to her that bare him.

25. A foolish dissolute Son, who regards not the counsel of his Parents, wasting their Estate and disgracing their Family, is such a vexation to his Father that he provokes his indignation; and such a grief to his mother, that it makes her life bitter and irk­some to her. See Arg. [h]

26. Also to pu­nish the just is not good; nor to strike princes for equity.

26. There may be speci­ous pretences for it, but it is against all honesty and piety; to punish innocent persons together with delinquents: especially to scourge Judges and Governours, for doing e­qual justice upon all offenders.

27. He that hath knowledge, spareth his words: and a man of un­derstanding is of an excellent spirit.

27. The more any man knows, the less he is apt to talk: for his wisedom gives him such an excellent com­posure of spirit, that it repres­ses his heat, his forwardness and haste; and makes him cooly deliberate what, and when it is fit to speak.

28. Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips, is esteemed a man of understanding.

28. Such a vertue it is to be silent, that he who under­stands nothing is deemed wise, as long as he holds his peace: and he whose mind hath such power over his mouth, as to keep it shut, that nothing may suddenly and impetuously go out, is wise indeed.

CHAP. XVIII.

ARGUMENT.

[a] There is so much difficulty in the two first Verses, which hath produced so many vari­ous interpretations, that I scarce know which to follow. Some take that word which we translate separateth himself, in a good sense; others in a bad: I have chosen the latter, because it seems most agreeable to the rest of the words. But the Chaldee Interpreter, gives a quite different sense both of that word, and of some other in these verses: and de Dieu hath shown there is such reason for it, that I think I am obliged here to take notice of it, and to Paraphrase upon it.

[Page 274] By niphrad, which we render separateth him­self, he understands a man divided, uncer­tain in his own mind, who can stick to no­thing; but wanders about in his own thoughts. And the last word in the first verse, jith galla, which we translate intermedleth, he translates is left desolate. And then in the next verse, taking behith galloth for wandring up and down; not for discovering, or revealing, as we do, the Paraphrase will run thus.

V. 1. An unconstant man desires many things, and seeks satisfaction: but whatsoever he seeks, he never meets with it, but is defeat­ed, and disappointed in all his designs.

2. And this is a certain character of a fool, that he never fixes in any thing: but chuses rather to gad up and down, and rove from one inquiry to another; than give his mind to true wisedom and prudence, in which he hath no pleasure.

The Lord Bacon aims at this, I suppose, when he briefly expresses the sense of Solomon, thus, Pro desiderio quaerit cerebrosus, omni­bus immiscet se, ‘"A hare-brain'd man seeks to satisfie his fancy, and intermixeth him­self with all things."’ According to that of Seneca, Vita sine proposito, languida est & vaga, ‘"A life that proposeth no end to pursue, is faint, sickly and vagrant."’

If we take the word niphrad in a good sense, then the Paraphrase must run thus:

[Page 275] 1. He that lives retired, and sequesters him­self from ill company, and business, out of a true affection to wisedom; endeavours to have a sound knowledge and understan­ding of things.

2. But a vain man addicts himself to his Stu­dies, for no other end; but onely to vapour with a shew of wisedom, which he doth not love.

[b] As for the vulgar Translation, it is so re­mote from the Hebrew, that I shall onely observe an handsome application which the Lord Bacon hath made of the second verse; to a quite different purpose from all Interpre­ters that I am acquainted with. The words there run thus, Non recipit stultus verba prudentum, nisi ea dixeris quae versantur in corde ejus. Which is commonly under­stood, of accommodating ones self to the humour of a fool, who otherwise will not re­gard what is said to him: but that great Man applies to the way of dealing with men, of corrupt minds and depraved judg­ments. ‘"Who pre-suppose that honesty grows out of weakness of wit, and want of experience; or onely out of a silly belief given to Preachers and School-masters, to Books and Popular opinions. And there­fore unless you can make them plainly per­ceive that you know what is in their very heart, when you exhort and admonish them; and are as well acquainted with [Page 276] their depraved principles and crooked rules, and have as fully discovered, and deeply sounded them as themselves; they will despise all manner of vertue and the most excellent counsels; according to that admirable Oracle of Solomon, A fool will not receive the words of the wise; unless thou speakest the very things that are in his heart, i. e. an honest man can doe no good upon the wicked; unless he know all the coverts and depths of wickedness. In which Matchiavel himself hath done some service; by discovering plainly what men use to doe, not what they ought to doe." Advanc. of Learning, B. VII. Chap. 2.’

[c] The next verse may have a connexion with these two, and intend to describe the worst of wicked men; who seek for glory by being so bold as to scorn Religion, and all the Teach­ers of it. Such men are the greatest of So­lomon's fools: by whom an excellent per­son (whom the Hebrews call Ish in opposi­tion to Adam) should not be discouraged, from pouring out good instructions; as he shows in the following words, verse 4.

[d] Then after a caution to Judges ( v. 5.) to search into the merits of a cause; and not merely to look to the quality of the person that appears before them; he observes in se­veral verses, the mischief done by the tongue, v. 6, 7, 8. In the last of which the word Mithlahamim being of uncertain signifi­cation, [Page 277] (because it is but once more used, and in this Book, to the same purpose) I have taken in two or three of the senses, of which it is capable: as he that pleases to examin, will be satisfied.

[e] Rabbi Levi observes that in the tenth verse there begins another sort of precepts, of a different kind from those that have been hitherto delivered from the beginning of the Tenth Chapter, to this place. All which have been in a manner, concerning the dan­ger of such vices, as sloth, hatred, anger, deceit, brawling, strife, impiety; and other parts of that folly, against which he hath given many General cautions. But now he proceeds, as that Jewish Doctor thinks, to an Argument of another nature, directing men in the management of affairs of State, or in domestick business, &c. Which is true in part, but not an exact Observation. For there are precepts, of the former kind, inter­spersed in the following Chapters, as any one may see that will reade them: and so there are several political maxims, and others be­longing to different matters, in the Chapters foregoing. Even that observation which here immediately follows ( v. 11.) concerning a rich man's confidence in his Wealth, rather than in the Divine Providence and protection, was delivered in part before X. 13. And the very next concerning pride and humility ( v. 12.) in Chapt. XV. 33. and XVI. 18. [Page 278] And that also ( v. 16.) about gifts was touched in XVII. 8.

[f] The thirteenth verse is referred by some to Judges, who were anciently called Cognitores. And in good Authours cognoscere is as much as to doe the office of a Judge; who ought to take the greatest care to know the truth, before he give a sentence. For if it be a shame to a private person, in ordinary dis­course, to answer a matter before he heareth it; much more will it be to a Magistrate, if in matters of justice and judgment, he come to a resolution, before he hath taken full cog­nizance of them.

[g] Some would connect the seventeenth verse with the foregoing, but I have taken it se­parately. And there being several ways of interpreting it, either politically, with re­lation to causes brought before a Judge; or spiritually, with relation to what is trans­acted in a man's own Soul; I have followed our Translation, which seems to me, nearest to the Hebrew. In which a just man is not the person of whom Solomon speaks; but the mark of the Nominative Case (as Grammari­ans call it) is set before the word first. So that it hath the same meaning with our vulgar saying; One tale is good, till another be told: though I think there is more in it; and the Lord Bacon hath made this excellent dis­course upon it; which I have not neglected in my Paraphrase.

[Page 279] ‘"The first Information, says he, ( Adv. of Learn­ing, Book VIII. Ch. 2. Parab. 17.) in any cause, if it a little fix it self in the mind of the Judge, takes deep root, and wholly seasons and prepossesses it: so as it can hardly be taken out, unless some mani­fest falshood be found in the matter of the Information; or some cunning dealing, in exhibiting, and laying open the same. For a bare and simple defence, though it be just and more weighty, can hardly compensate the prejudice of the first Information, nor is of force in it self, to reduce the scales of Justice, once swayed down, to an equal bal­lance. Wherefore it is the safest course for a Judge, that nothing touching the proofs and merit of the cause, be intima­ted before hand; untill both Parties be heard together: And it is best for the de­fendant, if he perceive the Judge to be pre­occupated, to labour principally in this (so far as the quality of the cause will admit) to discover some cunning shifts, and frau­dulent dealing, practised by the adverse party, to the abuse of the Judge."’

They that expound this verse (as the Ancients generally do) concerning private judgment, within a man's own soul, follow the LXX. and the vulgar Latine: and commonly make this the meaning. A good man, before he mind another man's faults, will first narrow­ly look to his own: and call himself to an [Page 280] account, before he inquire after their miscar­riages. This is an excellent sense (if the words would bear it) which some of the Lu­therans follow: even Melancthon himself, who thus translates it, Justus initio est ac­cusator sui, postea inquirit in alium: and runs into a long discourse concerning self-love, and mens blindness to their own faults, and quick-sightedness in spying other mens; cite­ing the known sayings of Catullus, Horace and Persius to this purpose. But, though he take the just man here to be opposed to the hypocrite our Saviour speaks of, who minds the more in his Brother's eye, and neglects the beam in his own yet, he acknowledges that the Greek word in the LXX belongs to the Law, and the civil Courts, viz. [...], which is the allegations of the accuser, before the other party be heard: and hath this remark out of Demosthenes, It is hard to pull out of mens minds, the opinion they have first conceived.

Which Verres among the Romans understood so well, that it was his common trick, to accuse those whom he had injured: for men are apt to favour the Plaintiff; supposing he cannot have the impudence to complain without a cause.

Nay, there are those in the Roman Church that apply the vulgar Translation this way; to this sense. A just man is so prudent (as well as honest) as to relate all that con­cerns [Page 281] his cause sincerely, without conceal­ing any thing; even accusing himself if he be guilty: whereby he procures greater fa­vour, and prevents what his Adversary would have said; who, besure, would have laid it open to his disgrace, if he had craftily omitted any thing, &c.

But I will not trouble the Reader with any other of their Interpretations; which are devised merely to make good that Translation. The truth of ours may be further justified from the next, v. 18. which belongs to the matter of civil controversies: which if the Judges could not determine, were referred to God's decision by lots.

[h] But I have said enough, if not too much of this: and therefore shall onely observe a few reflexions which Melancthon makes up­on the Twenty-second verse. ‘"Where he notes first how acceptable the state of Mar­riage is to Almighty God, as well as unto us. And next, what care he takes of pious persons in that state; for so he understands those words, as they run in the Vulg. Lat. Hauriet voluptatem à Deo. As if he should say, there are great dangers in hu­mane life, and many common miseries; but God will be the keeper of such mar­ried persons, as in happy concord and agreement, invoke his protection. Such were Zachary and Elizabeth, and other pious persons: whom God wonderfully pre­served, [Page 282] when the armies of wicked men ravaged all Judea. When Lamyrus slew 30000 Jews, and caused the captives to eat the carkases of their Brethren; then he protected. Zachary and Elizabeth, and the blessed Virgin and her parents; as he saved the three Children in the fiery fur­nace. By which examples we may conceive, what it is to draw pleasure from the Lord."’

‘"Those words also show, what comfort and de­light there is in an agreeable marriage; and therefore we ought to flee fornication: and keep in mind those severe threatnings, Whoremongers and adulterers God will judge, &c. and the punishments God in­flicted upon the inhabitants of Canaan for their confused lusts. Nec est dubium, magnam partem calamitatum, &c. Nor is there any doubt, that a great part of the calamities, among all mankind, are the punishments of filthy lusts. Let us therefore be more ardent in begging cha­stity of God; for the more he is displeased with impurity, the more carefully we ought to preserve chastity: and let us observe that rule,’ To shun sins, is to shun the occasions of sins."

1. THrough desire, a man having se­parated himself, seeketh and inter­medleth with all wisedom.

1. HE that affects singula­rity, inquires into all manner of things; according [Page 283] as his vain-glorious humour leads him: which makes him also bend himself, with all the wit he hath, to overthrow the solid reasons of wiser men. See Arg. [a]

2. A fool hath no delight in un­derstanding, but that his heart may discover it self.

2. For a fool will never take any pleasure in true un­derstanding; but all the de­sign of his studies is, to make a vain ostentation of wise­dom unto others: This is his chiefest pleasure, to hear himself discourse; that is, discover the folly that is in his heart. See Arg. [b]

3. When the wicked cometh, then cometh al­so contempt, and with ignominy, re­proach.

3. Into whatsoever com­pany or society (suppose in­to the Schools of Wisedom) a prophane person comes, he brings along with him, con­tempt of God, and Religion, and good men: and (as one wickedness grows out of ano­ther) that contempt improves into affronts, and reproach­full language of them. See Arg. [c]

4. The words of a mans mouth, are as deep waters, and the well-spring of wisedom, as a flow­ing brook.

4. A man of great under­standing is never exhausted, nor wants matter of usefull instruction: his mind being [Page 284] like a fountain, out of which wise thoughts spring perpe­tually; and flow in abun­dance, with a torrent of Elo­quence, for the common good and benefit.

5. It is not good to accept the per­son of the wicked, to overthrow the righteous in judg­ment.

5. Apologies may be made for it, but it can never be made consistent with hone­sty and goodness, to have re­spect to the person, not to the cause; which is brought before one in judgment: for by that means the wicked is favoured, because he is rich, or because he is a friend, &c. and the just man loses his right, and is oppressed, be­cause he is poor, or none of the Judge's acquaintance.

6. A fools lips enter into conten­tion, and his mouth calleth for strokes.

6. If a fool find others scolding or contending, he will thrust himself into the quarrel: but is so unskilfull, that instead of making them friends, he increases the dif­ference, till from words they come to blows; in which he escapes not without some share of them to him self.

7. A fools mouth is his destruction, and his lips are the snare of his soul.

7. For in all other cases, a fool uses his tongue so impru­dently, that he ruins himself by his own discourse: and if he go about to defend what he saith; he is but the more intangled, to the certain ha­zard of his life.

8. The word of a tale-bearer are as wounds, and they go down into the innermost parts of the belly.

8. A whisperer of false stories makes a great show of harmlesness, if not of love and kindness, when he back­bites others; nay seems per­haps to doe it very unwil­lingly, with great grief of heart, and not without ex­cuses for the persons, from whom he detracts: but his words give them the most deadly wound; and sink deep into the mind of those that hear them. See Arg. [d]

9. He also that is slothfull in his work, is brother to him that is a great waster.

9. There is so little differ­ence between a slothfull man and a prodigal, that they may be called Brethren: for he that looks not after his bu­siness, must needs come to poverty, as well as he that is a spend-thrift.

10. The Name of the Lord is a strong tower: the righteous runneth into it, and is safe.

10. The Almighty power and goodness of the great [Page 286] Lord of the World, is the se­curest defence in all manner of dangers: unto which a vertuous man may have the confidence cheerfully to re­sort, and hope to find pro­tection; nay, to be there as safe, as if he was in an impregnable fortress. See Arg. [e]

11. The rich mans wealth is his strong city: and as an high wall in his own conceit.

11. The worldly-minded man indeed thinks otherwise, and places his security in heaps of wealth; which he fancies hath a power to doe any thing, and is able to de­fend him (like a high bul­wark, which none can scale) from all assaults: but, alas! this is onely his own vain opinion; he is safe merely in imagination.

12. Before de­struction the heart of man is haughty. and before honour is humility.

12. When a man's spirit grows lofty by prosperity, forgetting God, and despising his brethren, it is a certain forerunner of his utter de­struction: as on the other side, humility, meekness and patience, in a low condition, is the best preparation for ho­nour and preferment.

13. He that answereth a mat­ter before he hear­eth it, it is folly and shame unto him.

13. He that is so forward as to answer to a business be­fore he hath heard the state of it (that is before he un­derstand it) thinks perhaps to show the quickness of his apprehension: but, by his im­pertinent discourse, declares his egregious folly, and makes himself ridiculous. See Arg. [f]

14. The spirit of a man will sus­tain his infirmi­ty: but a wound­ed spirit, who can bear?

14. There is a vast diffe­rence between outward and inward evils; for a manly spirit will support us under bodily sicknesses and out­ward afflictions: but if the mind it self have lost its cou­rage, and become abject, cast down and oppressed with grief and sadness; it is not in the power of man to raise and lift it up.

15. The heart of the prudent get­teth knowledge; and the ear of the wise seeketh know­ledge.

15. He (therefore) that hath so much understanding, as to consider what is good for himself, will take the greatest care, to possess his mind with the true know­ledge of God, and of his du­ty to him: and be so wise as to lissen to those that can [Page 288] give him right information, for it is this alone, that can preserve the mind from be­ing dejected and broken).

16. A mans gift maketh room for him, and bring­eth him before great men.

16. There is no man so mean but he may make his way, whithersoever he desires, by gifts and presents: which will procure his inlargement, if he be in prison; and more than that, bring him into fa­vour with great men; nay, purchase him the honour to wait upon Princes.

17. He that is first in his own cause, seemeth just: but his neigh­bour cometh and searcheth him.

17. A man may seem to have a good cause, who hath got the start of his neigh­bour; till he come also to examine his information, and open the whole matter be­fore the Judge: nay more than this, he hath a great ad­vantage who first possesses the Judge's mind, with the justice of his cause; for it will not be easie for his adversary to find out his tricks and to confute him, without a dili­gent search and curious in­quiry into what he hath al­ledged. See Arg. [g]

18. The lot causeth contenti­ons to cease, and parteth between the mighty.

18. But in some cases it is very hard to make an end of suits; where the reasons are strong on both sides, or the parties contending both very powerfull to maintain their pretensions: and then the casting of lots is an equal way to determine the con­troversie; and put each of them in quiet possession of that which falls to his share.

19. A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.

19. But there are no con­tentions so sharp and obsti­nate, as those among Bre­thren: who grow so refrac­tory when they have trans­gressed against each other, that it is easier to take a strong City, or to break the barrs of a Castle; than it is to compose their differences, and remove all the obstruc­tions that lie in the way to their hearty reconciliation.

20. A mans belly shall be sa­tisfied with the fruit of his mouth; and with the in­crease of his lips shall he be filled.

20. The Tongue is so hard to govern, and so much de­pends upon it, that (it can­not be too oft repeated XII. 14. XIII. 2.) we ought to take as great care about the words we speak, as we do [Page 290] about the fruit of our Trees, or the increase of the earth, which we are to eat: for ac­cording as they are whol­some and good, or unsavoury and bad; so will the pleasure or the pain be, wherewith we shall be filled.

21. Death and life are in the pow­er of the tongue; and they that love it, shall eat the fruit thereof.

21. The good or the harm that the Tongue can doe, both to a man's self and unto o­thers, is more than can be expressed; for many have cut their own throats by in­cautious words, when others have remained safe by silence, or brought themselves off from danger by prudent an­swers: in like manner by false accusations it destroys other men, or saves them by testifying the truth; and this may be laid down for a ge­neral Rule, that they who love to talk much shall suf­fer by it.

22. Whoso findeth a wife, findeth a good thing, and ob­taineth favour of the LORD.

22. He who hath married a wife, that is truly a help meet for him, hath met with a most excellent blessing: and ought thankfully to ac­knowledge the singular fa­vour [Page 291] of God, in guiding his mind to make so happy a choice. See Arg. [h]

23. The poor useth intreaties, but the rich an­swereth roughly.

23. Boldness doth not be­come a Beggar, but modest intreaties and dolefull suppli­cations; which is the proper language of the poor and miserable: and if they meet with a stern or harsh answer from the rich, it is no won­der; and they must still humbly deprecate their dis­pleasure.

24. A man that hath friends, must shew himself friendly: and there is a friend that sticketh closer than a brother.

24. A friendly person is prone to doe all neighbourly offices; which is the very end of friendship, and the way to preserve it: and such a friend is sometimes found, who loves so heartily; that he sticks closer to his Friend in any strait, and assists him more faithfully, than a Bro­ther.

CHAP. XIX.

ARGUMENT.

[a] This Chapter begins with a comparison between the Rich and the Poor; whom, in another regard, he had compared together in the last verse but one of the foregoing Chap­ter. The sense is plain enough; and it is, [...], one of those Proverbs, which contains much wisedom in it, as Greg. Nazianzen speaks ( Orat. XXVI. p. 458, 459.) who applies it unto ‘"Christians of mean understanding, and simple speech; that understand not [...]; neither the instances of Pyrrho, nor the Syllogisms of Chrysippus; nor the depraved cunning of Aristotle's Arts, nor the witchery of Plato's Eloquence: which like the Egyptian plagues had infested the Church. There is no need, says he, of any of these: but a poor man that walks in his simplicity ( [...], as he paraphraseth it, poor in discourse, and reasoning and knowledge) and relies up­on plain simple words, is much better (and will in this way be saved, as in a small Cogboat) than a Fool (for he is no better) that knows how to wind and turn every way in his discourse; and most unlearnedly trusts [Page 293] to his demonstrations," &c.’ But this must be acknowledged not to be the literal sense of the words, but onely an accommodation of them to his purpose: which was to represent how commendable simplicity is in Religion, and inquiries of Faith; as well as in all things else. Not that a man should content himself to be ignorant, but onely, that he should not be too curious and subtill in his disquisitions.

[b] For Solomon, in the next verse, observes two great springs of all our miscarriages; want of understanding, and want of delibe­ration. To make too much haste in a business, is the way not to speed (according to the known Proverb) and to run blindly upon any thing, is no less prejudicial to us in our un­dertakings. That's the meaning of the first word, which we translate also: both he that affects things without knowledge, and he that pursues what he understands, without delibe­ration: run into many mistakes, and commit many sins. So some render the word Nephes (Soul) the desire of the Soul, the appetite, which must be always governed by prudence; or else it will run a man upon rocks, and pre­cipitate him into ruin. For which miscar­riage, he shews in the next verse ( v. 3.) he must blame none but himself; and never in the least reflect upon his God, as if He were negligent of us, or hard to us: which men are prone to think, when they have foo­lishly undone themselves.

[Page 294] [c] Then follows an observation, which he had made before, XIV. 20. but here repeats, in different words, over and over again, v. 4, 6, 7. For it is a lamentable thing to see how little true Friendship there is in the world; most men altering and changing to­gether with the fortune (as we call it) of those whom they pretend to love. If they be rich, they are courted by every body; but poverty shews how insincerely. The Books of all ancient Authours are full of such Senten­ces; which I shall not so much as mention. [d] But note that in the midst of these, he inserts ( v. 5.) an observation (which he had formerly made) of a greater wickedness in humane nature; which moves them either publickly to accuse others falsly, or secretly to backbite them: neither of which shall escape unpunished. For there is no word so secret that shall go for nought, and the mouth that belieth, slayeth the soul; as the Wisedom of Solomon excellently speaks I. 11. This is repeated also again in this very Chap­ter, v. 9. with the alteration onely of one word. The reason of which is, that Solomon (as I have noted before) using often the same axi­oms, sometimes varied the phrase, though not the sense: and the Collectours of his say­ings, thought good to set down his different forms of speech, for the same thing. In both verses, the LXX. plainly understand him to speak of such lies as are pernicious and burt­full [Page 295] to others: and in the latter of them, they take the destruction which the Wise man threatens unto such liars, to arise from their own wicked words. And so I have expressed it in my Paraphrase. There are those, who think that this Sentence is repeated in the ninth verse, as an admonition to the rich men spoken of in the verses foregoing: who break their promises with those that depend upon them; and give good words, when there is no need of them; but will doe no good, when men call for their assistance. These shall suffer for their falseness. But this seems to be strain'd; and not agreeable to the meaning of the Hebrew Text.

[e] That which follows ( v. 10.) is a notable admonition of the confused and disordered state of things, here in this present world: wherein we too often see men void of wit or goodness, wallowing in pleasure; that is, a­bounding in all things that can gratifie their senses, which they please most absurdly: and mean men getting into power, and lording it over their betters, &c. These things are ve­ry unseemly, saith Solomon; and the latter of these more unseemly than the former: but so it will be, unless men become wise and good; for most are made worse by prosperity, which they know not how to use. There­fore it is a true Rule of the Son of Sirach XXXIII. Ecclus. 24. Fodder, a wand and burthens for an Ass: and bread, correction [Page 296] and work for a Slave. Every one is best in the condition that is proper for him: and therefore a Slave should be kept under; and a brutish Sot be restrained from taking all his pleasure. For no man is fit to govern another, that cannot govern himself, as the next verse intimates: And the more power any man hath, the harder it is for him to command his passions: which may be sugge­sted in the twelfth [f] verse; for the young Lion, to whom a King is compared, as he is the strongest, so is the fiercest of all other.

From hence the Wise man passes to some dome­stick observations v. 13, 14, 15, 18, 19. Ʋp­on which if I should make any remarks, it would extend this Preface beyond its just bounds. The skilfull Reader will see where I have put two senses together: which I could not do in the twenty third verse; and therefore shall here give a short account of it.

[g] All Interpreters, except one, understand it as our Translation hath rendred it; by supplying a word before, abideth satisfied. Onely Lud. de Dieu thinks the parts of this verse are opposite; as the rest use to be: and by that word which we translate satisfied (which signifies full in the Hebrew Lan­guage) understands proud and haughty people (as they who are rich are too prone to be) who are here opposed to him that fears God; as they are in Luk. I. 50, 51, 53. And the [Page 297] Paraphrase will run thus; He that is posses­sed with such a religious sense of God, that he fears to offend Him, is a most happy man: but he that is swoln with pride and forgets God, when worldly goods flow in upon him, shall lie down at last in sorrow; and never want something or other to af­flict him. And something of this sense the LXX. seem to have had in their mind; who make the members of this verse opposite, as he doth; understanding by [...] full, he that hath no fear of God. For so their Translation runs; the fear of the Lord is to a man's life, [...], &c. but he that is without fear ( viz. of God) shall abide in places, where there is no knowledge to go­vern him, i. e. run blindly into all manner of mischief.

[h] The next verse is a most elegant, but hy­perbolical, description of a man that hath gi­ven up himself to sloth: who refuses to doe things, as easie as to pull his hand out of his bosome; and as necessary as to eat and drink. This being the plain sense, I have not varied from the common translation of the word zalláchath; which every where signifies a pot, or dish, or something like it; and can onely by a metaphor be applied to the bo­some, or arm-holes. But we must either so understand it, or else take the first word ta­man, hide, in a very improper sense: for there can be no cause for hiding the hand in [Page 298] a pot. Therefore we must either translate it as we do; or else understand by hide, put­ting, or thrusting the hand into the pot or dish; and thus translate the whole verse: A sluggard puts his hand into the dish; but will not so much as move it from thence unto his mouth.

[i] The next verse, as Melancthon well notes, is an observation, concerning the way of a­mending the world. Some are so bad, they must be handled with great sharpness: espe­cially such profane men, as with an Epicure­an contempt deride admonition, and grow thereby more furious. But there are those who grow better, even by the examples of severity against notorious Offenders: As the Gibeonites, came and sought peace, when they saw their neighbours destroyed; and the punishment of Sisamnes made Otanes more cautious, when he was placed in the Seat covered with his Predecessour's skin; as Herodotus relates in his Terpsichore. But then there are a third sort, who need not so much; but being admonished, are obe­dient to those that tell them of their faults. To such a reproof, at the most, is sufficient.

[k] In the two next verses, I have had respect to both constructions, of which they are capable. But in v. 28. I have omitted the sense, which some great Hebricians give of the words; as if an ungodly witness sought onely by false colours to deceive the Judge, and thereby [Page 299] pervert judgment. For a witness of Belial, seems to me rather to signifie such an impu­dent Varlet, as sticks not boldly to testifie to the grossest lies.

1. BEtter is the poor that walketh in his in­tegrity, than he that is perverse in his lips, and is a fool.

1. A poor man who acts sincerely, and hath no guile in his mouth, is far happier and more to be com­mended, than him that ga­thers great riches by fraud and circumvention: which he takes to be cunning, but will prove folly in the end. See Arg. [a]

2. Also, that the soul be with­out knowledge, it is not good; and he that hasteth with his feet, sin­neth.

2. Ignorance and inconsi­deration, are equally mis­chievous; for a mind that knows not what it ought to chuse, and what to avoid can never doe well: and if a man hastily and unadvisedly pursue an end (which he rea­sonably propounds to him­self) and will not take time to deliberate, he must needs commit many errours. See Arg. [b]

3. The foolish­ness of man per­verteth his way: and his heart fret­teth against the LORD.

3. Yet he is unwilling to take the blame upon himself, but commits this grand er­rour after all the rest; that [Page 300] when his own folly, and perhaps wickedness, hath led him to many misfortunes, he imagines God is unkind to him: and is vexed, not at himself, but at the Divine Providence; against which he perpetually murmurs.

4. Wealth ma­keth many friends; but the poor is se­parated from his neighbour.

4. Together with Riches, a man gets many (and per­haps great and powerfull) Friends, though he had none before: but he that hath most need of them is so far from getting any, that, if he had one, he loses even him, when he grows poor. See Arg. [c].

5. A false wit­ness shall not be unpunished, and he that speaketh lies, shall not e­scape.

5. A false Witness, who fears not in open Court to accuse the innocent, shall meet at last with a just pu­nishment: nor shall he escape, who privately calumniates, and vents his malice in lies to the prejudice of his neigh­bour. See Arg. [d]

6. Many will intreat the favour of the prince; and every man is a friend to him that giveth gifts.

6. A Prince never wants suitors for his favour, which the greatest persons seek with the humblest submissions: and every one loves, or pre­tends to love him; whose li­berality [Page 301] is so well known every where, that it hath procured him the name of a bountifull giver.

7. All the bre­thren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him.

7. All the kindred of a poor man not onely forsake him (as was observed before v. 4. and XIV. 20.) but hate his company, as a disgrace or a trouble to them; and therefore no wonder if his companions and familiars grow strange to him: He urges them with their for­mer protestations or promi­ses of kindness, but finds they signified nothing; and if he earnestly implore their pity it is to no purpose.

8. He that get­teth wisedom, lo­veth his own soul: he that keepeth un­derstanding, shall find good.

8. He that is so conside­rate, as to value Wisedom above Riches, and according­ly to store his mind with vertuous principles, is the truest lover of himself: and if he strictly observe them, and conduct his life by those rules, he shall find the profit of it.

9. A false wit­ness shall not be unpunished, and he that speaketh lies, shall perish.

9. He that testifies to a lie, to the perverting of ju­stice, if the Judge do not [Page 302] find him out, shall be puni­shed by God: and he who privately whispers slanders against his neighbours, and kindles strife and contention among them, shall perish by those wicked practices.

10. Delight is not seemly for a fool: much less for a servant to have rule over princes.

10. Pleasure doth not be­come a man void of under­standing; who is never more ridiculous than when he can doe what he list: and yet Empire less becomes a vile Slave; who is most intolera­bly insolent, when he can wantonly domineer over the greatest persons. See Arg. [e]

11. The discre­tion of a man de­ferreth his anger, and it is his glory to pass over a transgression.

11. The world thinks him stupid, who is patient; and without sense of honour, who passes by injuries: but the more understanding any man hath, the slower he is to an­ger; and the greater his spi­rit is, the greater his glory and praise, not to revenge a wrong, when he hath op­portunity.

12. The kings wrath is as the roaring of a lion; but his favour is as dew upon the grass.

12. But none find it more difficult than a King, espe­cially in the heat of his youth, to bridle his wrath; the sig­nification [Page 303] of which is as dreadfull to his Subjects, as the roaring of the young Lion to the rest of the Beasts: and on the other side, any token of his favour and kind­ness is so comfortable, that as the dew restores those herbs, which were parched by the hot beams of the Sun; so it revives those who were almost struck dead, with the terrour of his rage. See Arg. [f]

13. A foolish son is the calamity of his father; and the contentions of a wife are a conti­nual dropping.

13. Two things make a man exceeding unhappy; a dissolute Son and a scolding Wife: for the former breaks the heart of his Father, to see him like to prove the ut­ter destruction of his Family: and the other drives a man to undoe his Family himself, when he is no more able to live at home with her, than to dwell in a rotten and rui­nous house, through the roof of which the rain drops per­petually.

14. House and riches are the in­heritance of fa­thers; and a pru­dent wife is from the LORD.

14. The singular Provi­dence of God therefore is to be acknowledged, in a ver­tuous [Page 304] Wife; which is not so easie to get as an estate. For an house, with all its furni­ture, and land belonging to it may descend upon us, with­out our thought, from our progenitours: but great care and prudence is required in the choice of a Wife, that knows how to manage a Fa­mily aright; who is not found neither, without the peculiar direction and bles­sing of the Lord.

15. Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.

15. As labour makes men vigorous and rich, so sloth and idleness hath these two miserable effects: that it in­sensibly sinks the mind into a dull stupidity and uncon­cernedness about the most necessary things; and there­by reduces them unto ex­treme beggary and want: To which may be added a third; that it tempts men to shirk, and use dishonest arts for a livelihood.

16. He that keepeth the com­mandment, kee­peth his own soul; but he that despi­seth his ways, shall die.

16. He that carefully ob­serves the commandments of God, as the rule of his life, hath a due care of himself, [Page 305] and consults his Soul's safety: but he that minds not what he doth. despising all order and rules of life, is regardless of his own good, and will be very miserable.

17. He that hath pity upon the poor, lendeth unto the LORD; and that which he hath given, will he pay him again.

17. He that takes com­passion on the poor and re­lieves his necessities, doth not impoverish but inrich himself. For the Lord looks upon what is given to the poor as lent unto Him: and He will not fail to make him a full com­pensation; or rather return the benefit he hath done to others, with large interest and increase of blessings, up­on him and his posterity.

18. Chasten thy son while there is hope, and let not thy soul spare for his crying.

18. Give due and timely correction to thy Son for his faults, before he have gotten an habit of them, and there be little hope of his amend­ment: but neither proceed to such cruel usage of him, as to make him weary of life, and not to care what be­comes of him; nor yet be moved merely by his roaring to abate of thy necessary se­verity towards him.

19. A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again.

19. For he whose wrath exceeds all bounds, and makes him severe beyond measure, undoes his Child, and con­sequently himself (nay all men that are immoderately angry bring great mischiefs upon themselves, and if you help them out of one danger, it doth not make them cau­tious, but they run into a new trouble) and yet if he do not punish him at all, he tempts him to go on in his sin; and the same case, whe­ther he shall punish him or no, will return again.

20. Hear coun­sel, and receive instruction, that thou mayest be wise in thy latter end.

20. Lissen unto good ad­vice, and be not impatient of reproof; no nor of correcti­on for thy faults: but receive all thankfully; and learn thereby that wisedom which will doe thee service, when all things else will fail thee.

21. There are many devices in a mans heart; ne­vertheless the counsel of the LORD, that shall stand.

21. There are many de­signs and contrivances in the minds of men, which they think are so well laid that they cannot miscarry: but are all defeated by the over­ruling counsel of the Lord; [Page 307] which alone can inevitably bring to pass whatsoever it pleases.

22. The desire of a man is his kindness: and a poor man is better than a liar.

22. There is nothing more desirable to a man, than to have wherewithall to be kind to others, and oblige his Friends and neighbours; for nothing makes him more beloved: but it is better to want this power, than to have it, and have no will to doe good; no not to those to whom we have made great professions and promi­ses of love and kindness.

23. The fear of the LORD tendeth to life, and he that hath it shall abide sa­tisfied: he shall not be visited with evil.

23. Nothing makes a man lead so happy a life as a reli­gious care to please the Lord in all things; which is atten­ded with abundance of bles­sings, but especially with in­ward satisfaction of mind: which makes a man sleep quietly and securely; with­out fear of any evil that can invade him. See Arg. [g]

24. A slothfull man hideth his hand in his bosom, and will not so much as bring it to his mouth again.

24. All things seem so dif­ficult to a lazy wretch, who indulges himself in sloth and loves his ease; that he would not willingly pull his hands [Page 308] from under his armes; no, not to put his meat into his mouth. See Arg. [h]

25. Smite a scorner, and the simple will beware; and reprove one that hath under­standing, and he will understand knowledge.

25. Punish a derider of Re­ligion severely; and though it doe him no good, yet those incautious persons whom he hath deluded, will be awa­kened by it to greater cir­cumspection: but it is suffi­cient onely to chide a well­disposed person for his faults; of which he himself will re­ceive the benefit, and learn to amend them. See Arg. [i]

26. He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and brin­geth reproach.

26. A Son that leads a de­bauched life, too often wastes all his Father's estate; and either turns his Mother out of doors, or makes her wea­ry of the house: which is so disgracefull, that it makes them ashamed to shew their heads; and will bring him to greater confusion at the last.

27. Cease, my son, to hear the instruction that causeth to err from the words of knowledge.

27. My Son, beware of their discourse, who, under the shew of greater learning, seduce thee from the plain doctrines of Vertue; or if thou hast been unhappily [Page 309] engaged in such company, quit it presently, and stick to those that honestly instruct thee: for remember this; to leave off hearing the instruc­tion of good men, is the first step towards a departure from all Religion.

28. An ungod­ly witness scorneth judgment: and the mouth of the wic­ked devoureth ini­quity.

28. A wicked witness, who hath perfectly dischar­ged all sense of good and evil, mocks if you tell him of Law and Justice, or of the judgment of God upon perjured persons: for there is no iniquity so great, but there are men as leudly im­pious; who will not so much as boggle at it, but swallow it down as glibly, as drun­kards do their liquour. See Arg. [k]

29. Judgments are prepared for scorners, and stripes for the back of fools.

29. But they shall not mock always; for terrible punishments shall certainly be inflicted upon those that scoff at Conscience and Re­ligion: nor shall other wic­ked men escape, who are such fools as to flight these good instructions; but feel at last to their smart, the [Page 310] dolefull effects of their sin, in indelible marks of the divine displeasure.

CHAP. XX.

ARGUMENT.

[a] The first precept in this Chapter is against Drunkenness, as an enemy to Wisedom, even in common things; much more in those of everlasting consequence: For that it common­ly expells out of mens minds all reverence both to God, and to others, inclining them to take the license to say or doe any thing with­out restraint or discretion; and what unruly passions it excites when the brain is disturbed with it; is known to all, and need not be here recited. The word Homeh which Solomon here uses, and which we render raging or outragious, includes them all: signifying that discomposed, unquiet and restless state of mind; which expresses it self in some wild motion or other, according as men are natu­rally inclined. But nothing worse can be said of it, than this that it makes men either stu­pid sots, or profane scoffers at Religion and all sobriety.

[Page 311] [b] Next to this he advises every man to take heed, how he suffers himself to be drunk with anger. For nothing else but an intoxication therewith, can make a man so distracted, as to fly in the face of Majesty. For so that word hithabber properly signifies, not to pro­voke the King (though most Interpreters, even Bochartus himself, so render it) but to be angry at him: which is a kind of mad­ness: For thereby he is provoked to such fury, as is in young Lions, who are the fiercest of all others. I have therefore expressed both sen­ses of the word.

[c] In the next verse I take ish to signifie a more than ordinary man; one of the highest rank; and that in Wisedom: For it is opposed to a fool; and therefore so I have expounded it.

[d] As I have also understood it in v. 5. where Solomon observes that there are no men so cunning, but there are others as sub­til to find them out. Concerning which Art of finding out men, the Great Lord Bacon hath given many notable rules (in his se­cond Chapter of the VIII Book of the Ad­vancement of Learning) for though the knowledge it self falls not under precepts, because it is of Individuals; yet instructions for the deducing of it may be given. And he observes six ways whereby the knowledge of men may be drawn out and disclosed. By their faces and countenances; by words; by deeds; by their nature; by their ends; and [Page 312] by the relations of others. What he says up­on these heads, the Reader may there find. I shall onely mention this single observation of his; That the weakest and simplest sort of men, are best interpreted by their Na­tures (according to which they commonly act) but the wisest and most reserved, are best expounded by their ends and aims.

[e] The next verse is very variously expound­ed; but our Translation seems to come nearest to the sense of the Hebrew words: Which may admit also of this construction; which approaches nearer than any other, beside that which we follow. It is the common inclina­tion of mankind, when they are in need or danger, to call for relief or help from him, whom they have obliged: but there are very few, that in such a condition will ap­prove themselves to be faithfull friends.

[f] The eleventh verse also may be expounded quite contrary ways. Because the word ith­nakker signifies both to make ones self known, and to make ones self a stranger, unto others. All the ancient Interpreters follow, as ours doth, the first sense; which seems most genuine: for Nature commonly be­trays its inclinations in children so plainly, and they are so strong and violent, that they cannot dissemble them. Yet that (which is the other) is no absurd sense; which some give of these words, Even children are so cunning, as to hide their inclinations: and [Page 313] therefore it is not easie to guess in their childhood, what they will prove when they come to man's estate. But this is not so common as the other.

[g] The next verse some good Interpreters ex­pound wholly, concerning the happiness a peo­ple is in, when the Subjects are so humble, that they are inclined meekly to obey their Superiours; and their Superiours so wise, that they solicitously provide for their safety and good Government. Thus Melancthon observes, that in Government these two things must con­cur; Good Counsel in the Governours, and Obedience in the People: both of which So­lomon acknowledges to be the gift of God. Nay, both these, saith he, must concur in a King; who must not onely have good Coun­sellours, but be inclined also to hearken to them; or else he will not be happy. Jeremiah was an excellent Monitor, but Zedekiah would not be ruled by him; and so Jerusa­lem was destroyed: as on the other side, Hezekiah in former times, hearkned to Isa­iah, and then it was preserved. Haec est principalis sententia, hujus dulcissimi dicti. But I rather look upon this to be, that which they call a tropical sense, not the literal; and therefore I onely note it here, together with this wholesome Admonition of that Au­thour which follows: That Kingdoms can­not be well governed onely by humane Wisedom; but the Assistance of God must [Page 314] be implored, both in giving of counsel, and in bowing the wills of men to Obedience, and in governing events.

[h] The fourteenth verse is alledged by the Lord Bacon, as an Instance of one of the mere colours of good and evil: teaching us that all is not good which men praise; nor all bad which they discommend. For as faud, the wise man here observes, makes them dispraise that, to which they have a mind: so in other cases, out of ignorance, or out of partiality, or faction, nay sometimes from natural disposition, men both disparage that which is praise-worthy, and commend that which is good for little.

But there are other Authours, who give a quite different sense of these words; particularly Luther and Melancthon: who by koneh do not understand a buyer; but an owner or possessor. And imagine the meaning of this Proverb to be, that men are not wont to like that which they enjoy; but after God hath taken it away from them, then they commend the happiness they have lost. The last named Writer, heaps up abundance of excellent sentences out of the Ancients, like this of Thucydides, [...], the present is always grievous. Which ari­ses out of sickleness and inconstancy; or because they are cloyed with what they have long en­joyed; or are impatient of some inconveni­encies in their present state; but chiefly out [Page 315] of inconsideration, that all conditions will have something troublesome in them; and out of great unthankfulness to God, and in­sensibleness of his Providence, which disposes things better than we can do our selves. But the word jithhallel, which we translate boast, scarce admits of this sense; and therefore I have not taken notice of it in the Paraphrase.

[i] Whether peninim in the next verse, signi­fie Rubies, or Pearls, or any other sort of precious stone, or none in particular, is not very material: but Bochart I think hath de­monstrated that it signifies Pearls (Part II. L. V. C. 6. de Sacr. An.) and therefore I have so translated it. And it is not an im­pertinent argument, which he alledges for this (cap. 8.) that Wisedom in the Scrip­ture is frequently compared to Pearls, or pre­ferred before them; as it is here in this place.

[k] In the seventeenth verse, under the name of bread of deceit, may be comprehended all things got wrongfully: which though they may please a man in the beginning, will bring sorrow and pain in the conclusion: and there­fore so I have expressed it in the Para­phrase.

[l] There is little difficulty in the verses that follow till we come to the 25 verse. Where the vulgar Latin hath been so extremely cor­rupted, that various interpretations have thence arisen of a very plain sentence, as the [Page 316] words run in the Hebrew. Which are di­rected against Sacrilege, as Protestant Wri­ters universally acknowledge. A corruption (saith Mr. Cartwright himself) which ne­ver more infested the World than in this age: in which most men, not onely give nothing; but doe all they can to take away from that which their Ancestors have given ☞ to the service of God, and the support of his Ministers, of Schools, or of the Poor. By which they are guilty not onely of their own destruction; but of the loss of the souls of others. The onely difference between them herein is, that some take the words to be a censure of the hypocritical wickedness of such, as after they have committed sacri­lege, and such like sins, think to make God an amends by Vows, and Sacrifices, and Prayers.

Thus Luther and Melancthon, and among the Reformed (as they are called) de Dieu, who adds this new conjecture, that the first word Mokesch may be interpreted by a snare, i. e. fraudulently and craftily; and then the sense is this: A sacrilegious man finds de­vices to rob God, of things that are conse­crated to Him: and then makes vows, in hope by them to expiate his sacrilege. The whole sentence he also observes may be other­ways disposed: but it seems to be so forced and unusual that I shall not mention it.

[Page 317] [m] The like variety of interpretations, the mistake of the Vulgar Latin hath produced in the next verse. Which seems to intend no more than this, That a Good King sepa­rates the bad from the good, by a due exe­cution of his Laws: which is like the win­nowing of the corn, after the chaff is sepa­rated from it, by drawing the wheel over it. For as the flail is the Instrument among us of beating the corn out of the husk; so in those hot Countries, they made this separa­tion by a wheel drawn by Oxen over it: which both pressed out the corn, and broke the straw; as may be seen in XXVIII Isa. 27. 28. and many other places, which our learned Country­man N. Fuller hath explained in his Mis­cellanies (L. VI. Cap. 12.) and Dr. Ham­mond hath applied to that place of the Psal­mist LXXVIII. Psal. 13. though it seemed to me there, to have another meaning.

Others by the wheel understand here such a sore punishment as that mentioned 2 Sam. VIII. 2. XII. 31. and then the meaning is, He will use the utmost rigour to extirpate the wic­ked, and fright men from their wicked­ness.

[n] The plainest sense also of v. 27. seems to be that in our Translation: the latter part of which the Lord Bacon (with some others) refer to the inquisitive search of man's mind into all manner of things. ‘"For though the Wise man says (in the III Eccle­siastes) [Page 318] that it is impossible for man to find out all the Works of God; yet this doth not derogate from the capacity of man's mind, but may be referred to the impedi­ments of knowledge (such as the short­ness of life, janglings among learned men, and refusing to joyn their Studies and La­bours, unfaithfull and depraved tradition of Sciences, with many other inconvenien­ces, wherein this present state is intangled) for that no parcel of the world is denied to man's enquiry, or invention he declares in another place; where he saith, the Spirit of man is as the lamp of God; where­with he searcheth into the inwards of all secrets."’ Thus he, in the beginning of his Advancement of Learning. Which, if it be not the full import of the words, is nearer than that sense which others give of them; who by the candle of the Lord, understand either the knowledge of God himself, which penetrates into the secrets of all mens thoughts; or else his divine favour and love, the sense of which marvellously recreates and refreshes the soul; and is as it were the life of man, penetrating through his whole body.

[o] Ʋpon the next verse Kab-venaki hath this note; that by chesed, the mercy, which So­lomon here commends unto a King we are to understand, an exceeding great excess of good­ness, and kindness; even towards those who are not worthy of it: and by Emeth truth, [Page 319] his keeping his word exactly, and loving and sincerely practising this vertue. Which two will keep him from all harm; but it is that excessive degree of goodness alone; which establishes and settles him in the throne of his Kingdom. A Proverb directly contrary to the wicked Maxims of Matchiavel, as Schickard observes in his Mischpat Ham­melech, Cap. IV.

[p] The last verse some take to be a description of the depraved condition of humane Nature; which makes men as loth to be cured of their sins, by sharp and severe rebukes, &c. as to be beaten till lumps be raised in the flesh, &c. So they make Tamrick bera, the cleansing or scouring of an evil man, to be the subject of which he speaks. And then the Paraphrase should run thus, To rub up a wicked man, and chide him soundly for his sins; is as grievous to him as to beat him till he be bruised; and so sore, that he complains his very bowels are hurt and in anguish by it. This I have not wholly neglected; but yet followed the common Exposition: which is, that the severest corporal punishments, are necessary for the cure of some offenders.

1. WIne is a mocker, strong drink is ra­ging: and whoso­ever is deceived thereby, is not wise.

1. LET him whose design it is to be wise and good, take heed of accustom­ing himself to excess of Wine, and such-like liquors; which [Page 320] is inconsistent with it: For drunkenness not onely dispo­ses a man to be abusive and scurrilous, in deriding even things most serious and sa­cred; but to be so furious, tumultuous and quarrelsome, as declares him both to be a fool, and uncapable of being otherwise. See Arg. [a]

2. The fear of a King is as the roaring of a Lion: whoso provoketh him to anger, sin­neth against his own soul.

2. The displeasure of a King strikes terrour into men and makes them tremble, as they are wont to do at the roaring of a young Lion, which comes with open jaws to devour them: It is best therefore to submit to him; for whosoever provokes him, especially by angry and ex­asperating language, brings his own life (as well as his soul) into very great danger. See Arg. [b]

3. It is an ho­nour for a man to cease from strife: but every fool will be medling.

3. It is below a wise man, or one that is truly great, to scold and brawl; or if a quar­rel be begun, it is no dispa­ragement to him (but the noblest thing he can doe) to withdraw himself from it, and let it rest: but all fools and [Page 321] leud persons love to thrust themselves into contention; and fancy, when they are in­gaged in strife, they are bound in honour to maintain it. See Arg. [c]

4. The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.

4. The smallest difficulty frights a lazy person from the most necessary undertaking; for instance, he will not rise to plough his ground in Au­tumn, when the morning air grows sharp, for fear of catching cold: by which means he exposes himself to far greater hardships; for in the harvest time, when plen­ty crowns the labours of o­ther men, he turns beggar, and no body pitties him, or will relieve him.

5. Counsel in the heart of man is like deep water: but a man of un­derstanding will draw it out.

5. There is nothing but may be compassed by Wise­dom. For though the de­signs and intentions of ano­ther man, especially that hath a deep wit, are as hard to be sounded as Waters that lye in the secret Caverns of the Earth: yet there are persons of such penetrating under­standings, and of so great a [Page 322] reach, that they will find means to discover them and draw them out. See Arg. [d]

6. Most men will proclaim every one his own good­ness: but a faith­full man who can find?

6. It is such an honour to be kind and to doe good to others, that a great part of mankind value themselves very much upon the mere pretence of it; every one of them boasting what he hath done, or will doe upon occa­sion: though, alas! in a time of trial, it is very hard to find so much as one of them, that will be as good as his word. See Arg. [e]

7. The just man walketh in his in­tegrity: his chil­dren are blessed after him.

7. But whosoever he be, that is indued with this rare vertue of being just to his word; and so sincerely cha­ritable, that he persevereth in his vertue to the end of his days; he shall not onely fare the better for it, and enjoy great satisfaction in himself, while he lives; but his chil­dren after him shall reap the happy fruits, of his unfeigned love to God and man.

8. A king that sitteth in the throne of judgment, scat­tereth away all evil with his eyes.

8. A Prince attentive to his peoples good, who doth not give up himself to plea­sure, [Page 323] nor abandon all the care of his affairs to his Ministers, but sits constantly himself to doe justice to his people; pre­vents a world of mischief by his very presence in the courts of judgment: and by his strict observance how things are carried, and carefull search into mens causes, keeps both Judges and Pleaders, and all men else within the bounds of their duty; and applies fit­ting and seasonable remedies to all the publick grievean­ces.

9. Who can say, I have made my heart clean, I am pure from my sin?

9. There is no man so per­fect, that he hath nothing left to doe; for who can say, and say truly, that he hath not the least evil affection re­maining in him, no unruly passion stirring in his soul? Or that he is so free from every sin, that he needs no further purifying?

10. Divers weights, and di­vers measures, both of them are alike abomination to the LORD.

10. It is not so small a sin as men imagin to cheat and cosen their neighbours; for instance, to buy by a weight or a measure too heavy and big, and to sell by those that [Page 324] are too light and scanty: for these are alike displeasing to the Lord; nay such injustice is detestable to Him beyond expression.

11. Even a child is known by his do­ings, whether his work be pure, and whether it be right.

11. It is not hard to give a shrewd conjecture, what a child is like to prove when he is a man: For not onely youths, but little children, make early discoveries, by their behaviour, by their con­trivances, by their dealings one with another; nay, by their very sports and past­times, and such things where­in they delight, whether their future life will probably be modest and honest; free, that is, from lasciviousness, impu­rity and such-like vices; and void also of fraud, and guile, and malignity of spirit. See Arg. [f]

12. The hear­ing ear, and the seeing eye, the LORD hath made even both of them.

12. As the Lord is to be acknowledged the fountain of all good; particularly of those excellent and usefull senses whereby the know­ledge of all things is convey­ed to us: So the towardly disposition which we observe [Page 325] to be in any child, to lissen to instruction, and a clear understanding to discern, with a sound judgment to resolve aright, are likewise, above all things, to be peculiarly ascri­bed to the divine Grace. See Arg. [g]

13. Love not sleep, lest thou come to poverty: open thine eyes, and thou shalt be satis­fied with bread.

13. But our Industry must be joined with God's bles­sing, in the faithfull improve­ment of those faculties, or good inclinations He hath given us. And therefore let not idleness make thee in­dulge thy self in too much sleep; which is the way to beggery: but get up betime, and apply thy self, with at­tentive care, to some honest labour; and then thy desire of all things necessary shall not want satisfaction.

14. It is nought, it is nought, saith the buyer: but when he is gone his way, then he boast­eth.

14. The buyer sometimes is as unjust and deceitfull as the seller ( v. 10.) for when he cheapens a commodity, he disparages it to such a de­gree, as if he thought it no­thing worth: but having pur­chased it, upon his own terms, he goes away and brags how [Page 326] subtil he was; and laughs at the simplicity of him that sold it, at so vile a rate. See Arg. [h]

15. There is gold, and a multi­tude of rubies: but the lips of knowledge are a precious jewel.

15. Some think themselves rich, and powerfull, and hap­py, because they have trea­sures of Gold, or perhaps heaps of Pearls, or other pre­cious Stones: but among all the Jewels, or ornaments, or furniture that are most e­steemed, there is none com­parable unto true Wisedom; especially joined with Elo­quence; which can doe more than them all. See Arg. [i]

16. Take his garment that is surety for a stran­ger: and take a pledge of him for a strange woman.

16. It is rank folly to trust him, who is so rash as to be bound for one, whose ability and fidelity is utterly un­known to him; especially for a woman whose loose way of life, makes her credit justly suspected: therefore have nothing to doe with such an inconsiderate person, without the utmost security that he can give thee, for the pay­ment of what he owes thee.

17. Bread of deceit is sweet to a man: but after­wards his mouth shall be filled with gravel.

17. Do not satisfie thy ap­petite of wealth, by fraud, lying or bribery; nor thy desires of pleasure by adulte­ry or fornication: For though this may be sweet for the pre­sent, it is but like the pleasure of greety bread, which may relish well to an hungry man, when it is first tasted; but be­ing chawed, hurts the pallate, cuts the gums, or breaks the teeth, with the sharp and rough gravel that is in it. See Arg. [k]

18. Every pur­pose is established by counsel: and with good advice make war.

18. Rashness spoils the best designs; which must be car­ried on prudently and with good advice, if we would have them prove successfull: and above all other, war-like ex­peditions are not to be un­dertaken without great deli­beration; nor can be well managed without exact con­duct, and subtil contrivance: unto which the Victory is commonly more to be ascri­bed, than unto force.

19. He that goeth about as a tale-hearer, revea­leth secrets: there­fore meddle not with him that flat­tereth with his lips.

19. He whose trade it is to ingratiate himself by de­faming others, will not stick [Page 328] most treacherously to disco­ver the secrets wherewith they have intrusted him (XI. 13.) Therefore suspect a fawning fellow, and have no familiarity with him; for his drift is, to intice thee to talk, what he intends to carry a­bout to others.

20. Whoso cur­seth his father or his mother, his lamp shall be put out in obscure darkness.

20. He that not onely slights and despises, but re­proaches, and wishes mischief to his Father or Mother, shall bring the heaviest punish­ments on himself, and on his posterity: who, the happier they were before, shall be the more miserable, by falling from a flourishing, into the most dismal condition.

21. An inheri­tance may be got­ten hastily at the beginning: but the end thereof shall not be blessed.

21. Make not too much haste to be rich; for though with a great deal of bustle and stir, an estate may in a short time be heaped up; yet the foundation of it being laid in rapine, extortion, or fraud; it moulders away ma­ny times as suddenly as it was gotten; and it is certain will not prosper unto many generations.

22. Say not thou, I will re­compence evil: but wait on the LORD, and he shall save thee.

22. Be patient, and do not so much as resolve to take re­venge for any injury thou hast received (of which thou art not the proper Judge, nor like to doe exact justice in it) but leave thy cause to the Lord, and expect his righte­ous sentence: believing sted­fastly He will not onely doe thee right; but defend thee from farther injuries; which thou fanciest, perhaps, thou shalt invite by thy forgiving those that are past.

23. Divers weights are an a­bomination unto the LORD: and a false ballance is not good.

23. To buy by one weight and to sell by another, is ex­tremely odious not onely to all honest men, but much more to the Lord: which was said before ( v. 10.) but is a sin so heinous, and yet so commonly practised, that this is fit to be repeated again; that it is a most wicked thing to cheat another, though it be but in a little matter ( v. XI. 1.)

24. Mans go­ings are of the LORD, how can a man then under­stand his own way?

24. There is no man great or small, that can take one step towards any thing he designs, without the permis­sion [Page 330] and direction also of the Lord: who over-rules their motions unto ends so far di­stant from mens thoughts, that it is impossible for them to know what the event shall be, of any thing they under­take.

25. It is a snare to the man who de­voureth that which is holy: and after vows to make en­quiry.

25. There are two pieces of prophaneness, which in­tangle him that is guilty of them, in great troubles; nay bring ruin upon him. First when he makes no distinction between things holy and common; but converts that which was consecrated to God (the first fruits, suppose, or such-like sacred things) to his own proper use: And secondly, when he vows in his distress, to give some­thing unto God; but having obtained his desires, studies how he may be loosed from his obligations. See Arg. [l]

26. A wise king scattereth the wic­ked, and bringeth the wheel over them.

26. Such impious persons can no more stand before a Religious Prince, than the chaff before the wind: but he disperses them all, and thrashes them (as we speak) [Page 331] so severely, that the Country is clean purged, and freed from such wicked wretches. See Arg. [m]

27. The spirit of man is the can­dle of the LORD, searching all the inward parts of the belly.

27. That active spirit, which the Lord hath breath­ed into man, is like a torch lighted at the divine under­standing, to guide and di­rect him in all his motions; and to make reflexions upon them afterward: nay, to pe­netrate also into the most se­cret designs of other men, that he may not be deceived by them. See Arg. [n]

28. Mercy and truth preserve the King: and his throne is upholden by mercy.

28. The best and strongest Guards for the preservation of a Prince's Person, and for the security of his Govern­ment; are bounty and cle­mency, joined with justice and faithfulness to his Word: and if either of the two be of greater force than the other, for their support and mainte­nance, it is an high degree of bounty and benignity; which settles him fast in all mens affections, and intails the kingdom upon his posterity. See Arg. [o]

29. The glory of young men is their strength: and the beauty of old men is the gray head.

29. That which makes young men honoured is their strength, and vigour, and courage; whereby they are capable to serve for the de­fence of their Country: but that which makes old men venerable is their aged gra­vity and experience, which qualifies them to advise and consult for its safety.

30. The blew­ness of a wound cleanseth away e­vil: so doe stripes the inward parts of the belly.

30. It is impossible to mend some persons with­out blows; and those not gentle neither, but severe: And therefore though it be a very sharp and grievous re­medy, which they by all means avoid, it must not be forborn; but they are rather to be beaten black and blew, and scourged till their very hearts ake, than not be clean­sed from their impurity. See Arg. [p]

CHAP. XXI.

ARGUMENT.

This Chapter begins with a Sentence, which Themistius, a Pagan Philosopher and Ora­tour, seems to take notice of, and mention as very memorable in the Assyrian (as he is supposed to call the Hebrew) Writings: and commends to the thoughts of the Emperour Valens, in a speech he made to him Orat. IX. But if he had respect to this Proverb of Solomon's, he did not fully comprehend the sense of it; for he takes notice onely of a Prince's mind being in the custody, and un­der the guard of God. For thus he trans­lates it, [...], the mind of the King is kept in safe custody in the hand of God. From whence he draws this Inference, that a King ought to be very sensible what danger he is in, if he go about any thing contrary to the mind of God; because he then is in peril to fall out of the hand, which preserves and keeps him. Nay, thou oughtst, O King (saith he) not onely to design nothing thy self, but what is holy; but they that are about thee ought to speak to thee nothing that is not so: For every word that comes to thy ears, is written in his uncorrupted hand. But though [Page 334] this be a most excellent Admonition, worthy to be written in the hearts of all Princes, that it is very unbecoming to have any evil thing, any thing impure, or in the least blemished with cruelty or inhumanity, in that heart, which those most holy and most gracious and benign hands of God, carry in their keeping; yet there is a great deal more than these Assyrian Letters or Pictures, which he speaks of, express. For Solomon would have them, and us, sensible that they cannot manage things by their power, as they think good; but depend upon an higher cause, who orders all their motions, good and bad, to such ends as He proposes to himself; quite contrary to their intentions and inclinations. Which is an Instruction sufficient to correct the pride of the most absolute Monarch, and the impatience of the most oppressed Subject.

[b] Next to which follows ( v. 2.) a caution against thinking too well of our selves: which had been delivered before (XVI. 2.) but for the weightiness, I suppose, of the matter, and the proneness of men to flatter them­selves, and not to judge sincerely of their own actions, is here again repeated.

And then there is a caution added ( v. 3.) against Hypocrisie; which thinks to please God with ceremonies, without moral honesty.

[c] In the fourth verse the meaning is some­thing uncertain, from the different acceptions [Page 335] of the word ner or nir: which the Greek, the Latin and other Interpreters, translate not ploughing, or ploughed fields; but the light, the splendour of the wicked. I have had respect to both senses; understanding by ploughing, the study, contrivance and busi­ness of wicked men. And the Sentence may be inverted, in this manner: sin is the pride, the ambition, the glory and joy (or the business) of wicked men. That, upon which they value themselves, and for which they think themselves brave fellows, &c. is, that they dare doe wickedly: or we may make two Sentences of this verse, to this purpose; men that have proud and lofty thoughts, have very ambitious desires and an unsati­able appetite; which put them upon much wickedness: nay, the very business and em­ployment of all wicked men (as well as their pleasure) is nothing but sin. And this word ner signifying a yoke, among the Chaldaeans, Syrians and Arabians, Lud. de Dieu thinks this no improper sense: superciliousness, and swelling of the heart (or mind) is a yoke intolerable; and proper to the wicked. Castalio alone understands by sin, the effects of sin; to this sense: pride, and haughti­ness of mind are deadly enemies to that happiness, and pleasure, which the wicked pursue: for instead of making them greater, as they fancy, they lay them low in all mens opinions, and expose them to their hatred, &c. I omit other Interpretations.

[Page 336] [d] In the seventh verse there are different opinions about the force of the word jegorem: most of which I have endeavoured to express in the Paraphrase. And there is no little obscurity in the next verse: but besides that sense which I have represented, the words are capable of another, which is as plain; viz. as the man is, so are his works; a man of tricks will act strangely (quite different from all the rules whereby we ought to go­vern our selves) but an honest man, you may know where to have; for he acts conformable to the Laws of righteousness.

[e] In the eleventh verse, de Dieu thinks both parts of it, ought to be referred to one and the same subject, viz. peti, the simple: who, saith Solomon (according to this construction of the words) may be instructed two ways. One is, by the punishments which are inflic­ted upon a Scorner; which works upon his fear: the other is, when he attends to the wise, and observes God's great goodness to him; which works upon his love. Wherein he seems to have respect also to another sig­nification of the word bemaschil, besides that of attending to information and instruction: for it sometimes imports that happiness and prosperity, wherewith God blesses the wise and prudent. But that sense which I have followed in the Paraphrase, seems nearest to the Hebrew: and agrees best with what was said before, XIX. 25. And it being usual, [Page 337] in this Book, to repeat the same Sentence, in divers places, in different words; I have therefore kept to that sense. But if any like the other (which the Vulgar Lat. also fol­lows, making both parts of the Sentence to respect the simple) the plainest interpretati­on of the latter part of it, seems to me to be this: when Instruction is given to the wise, the simple also learn something; by obser­ving how diligently even the wise hearken to it. And in this sense the word Maschil, with lamed after it, is used in the next verse; the just considers the house of the wicked.

[f] Which, though it seem very plain, yet there are great varieties in the interpreta­tion of it: because of the following part of the verse. In which many put in the word Jehovah, or God, to supply the sense (as we do) but without any necessity; there being a clear and obvious sense, (which I have ex­pressed in the Paraphrase) without any such supplement; if we do but take the just man for a just Magistrate, and not for a private person.

[g] There is little difficulty after this, till we come to the 24 th verse: where he either gives this character of a Scorner, that he is proud and arrogant, and does all things in the wrath of his pride (as the words are in the Hebrew) or describes the proud and ar­rogant man to be a Scorner also, and full of [Page 338] haughty wrath. It is not of much concern, which way we take it; for the sense will, in a manner, be the same. I have expressed the Hebrew, as near as I could, in my Pa­raphrase; taking the construction thus: A proud and haughty person, who may well be called a scorner, proceeds furiously, and unsufferably in all that he doeth.

[h] In the last verse Solomon mentions the Horse instead of all warlike preparations: because it was the chief; and all nations pla­ced much of their confidence in the number and strength of their Horses. But that the Israelites might not doe so too, there was a special provision made in their Law against it, XVII. Deut. 16. Notwithstanding which, they were so prone to this vain confidence, that Joshua in his Wars against the Cana­anites houghed all the Horses he took, after a great Victory: that is, cut their ham­strings, and thereby made them unservice­able: which he did by an express command from God, XI. Josh. 6, 9. and the reason of it was, (as Kimchi well observes) to pre­vent a false conceit, which might have risen in the peoples mind; that they owed their good success to them, had they made use of those Horses in future Battels. Which So­lomon also here indeavours to prevent: For, though he had a great number of Horses, to increase that splendour which was peculiar to [Page 339] him, above all Kings; yet he would have them know he did not trust in them; nor would have the people imagin they were a whit the more secure, because they were so well appointed for War, if they did not care­fully obey the Laws of God; and from him look for deliverance.

1. THe kings heart is in the hand of the LORD, as the rivers of water: he turneth it whi­ther soever he will.

1. IT is not in the power of Kings (much less of other men) either to doe, or to design, what they please: but their very wills are sub­ject to the great Lord of all; who diverts them as easily from what they intend, or inclines them to that which they resolve against; as the Gardiner draws the streams of water, through the tren­ches he cuts, unto what part of the ground he thinks good. See Arg. [a]

2. Every way of a man is right in his own eyes: but the LORD pon­dereth the hearts.

2. There is nothing that a man doth or designs (espe­cially if he be great and po­tent) but (such is the fond affection he hath for himself) he fancies it to be exactly good: when in the account of the Lord, who searches into the secrets of mens Souls, [Page 340] and knows the just value of every thing, they are very defective, if not grosly wic­ked. See Arg. [b]

3. To do justice and judgment is more acceptable to the LORD than sacrifice.

3. Men imagin, for ex­ample, that their devotion towards God, will satisfie for their breach of faith, their uncharitableness and injuri­ous actions towards men: when He prefers the practice of Truth, of Mercy and Ju­stice before the richest Sa­crifices that can be offered to Him.

4. An high look, and a proud heart, and the plowing of the wicked, is sin.

4. The pride, the inso­lence, the ambition and vast desires; nay, all the designs and contrivances of wicked men, with all the prosperous successes they have in them, lead them into abundance of sins; and in the issue into no less miseries. See Arg. [c]

5. The thoughts of the diligent tend onely to plen­teousness: but of every one that is hasty, onely to want.

5. He that to prudent counsels and contrivances, adds an honest diligence, is likely to grow rich: but he that acts inconsiderately in his business; or greedily cat­ches at every advantage, whether by right or wrong; [Page 341] or undertakes more than he can manage, out of an eager desire to grow rich presently; is most likely to be a beggar.

6. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death.

6. There are men that make it their business, with much labour, to heap up wealth, though it be by ly­ing, or flattery, or calumny, or perjury: but as such trea­sures are no more durable than heaps of chaff, or clouds of smoak, which are soon dissipated by the wind; so they expose the owners of them to many dangers, and at last bring them, by their own diligence, to a wofull end.

7. The Robbery of the wicked shall destroy them; be­cause they refuse to do judgment.

7. For the rapine of such wicked men, whereby they have destroyed other Fami­lies and made them desolate, shall fall in most grievous and dreadfull punishments upon themselves; which they shall not be able to shake off, till they be utterly destroyed: because they knowingly in­jured their neighbours, and obstinately denied to make them satisfaction.

8. The way of man is froward and strange: but as for the pure, his work is right.

8. For a man whose life is nothing but wiliness and craft, imposture and deceit, is so alienated from God; that he is very odious to Him, and to all good men: but he that is sincere and free from all fraud and guile, approves himself in all his actions, and is most accep­table and dear to both. See Arg. [d]

9. It is better to dwell in a corner of the house-top, than with a braw­ling woman in a wide house.

9. It is much more desi­rable to live poorly and so­litarily in the open air, ex­posed to all the injuries of the weather; nay to be thrust into a little corner, on the top of the house; than to have a spacious habitation and numerous family, go­verned by a contentious wife: whose perpetual scolding and brawling, within doors, up­on the least occasion; is more intolerable than the thunder, and the lightning, and blustring winds, which may molest him without.

10. The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes.

10. An impious man is so set upon mischief, that he is not satisfied till he hath ef­fected [Page 343] his desire: nor will he spare either Friend, or Foe, to serve his ambition, his covetousness, or whatsoever evil affection it is, that reigns in him.

11. When the scorner is puni­shed, the simple is made wise: and when the when the wise is instructed, he re­ceiveth knowledge.

11. Lay a heavy fine or other punishment, upon a derider of Religion; and though it doe him no good, yet such simple persons, as were onely incautiously de­luded by him, will make some wise reflexions on it, and be the better for it: as for him that is wise already, it is sufficient onely to give him good admonitions; of which he himself will re­ceive the profit, and amend what is amiss in him. See Arg. [e]

12. The righ­teous man wisely considereth the house of the wic­ked: but God o­verthroweth the wicked for their wickedness.

12. A just Judge makes a prudent, but strict scruti­ny, into all the actions of a wicked man's family; that he may so punish them for their rapine, violence and extortion; as to deprive them of all power to doe any fur­ther mischief. See Arg. [f]

13. Whoso stop­peth his ears at the cry of the poor, he also shall cry him­self, but shall not be heard.

13. He who is so far from relieving the poor, though they lie under most grievous calamities, that he plainly declares their petitions are very troublesome to him; shall fall into the like straits and pressures himself: and, which is worse, be denied when they force him to cry for help.

14. A gift in secret pacifieth an­ger: and a re­ward in the bosom, strong wrath.

14. Men do not love to be thought so weak, as to doe any thing for money; but such is its power, if it be secretly conveyed, that they will resign their strongest resentments to it: their an­ger, for instance will yield to a gift; nay, a rich present, prudently placed, will extin­guish that wrath, which was thought implacable.

15. It is joy to the just to do judg­ment: but destruc­tion shall be to the workers of iniqui­ty.

15. The execution of ju­stice is a joy to him, that hath observed the Laws; but a terrour to those that have violated them, by their wic­ked deeds: who look upon themselves as in danger to be undone thereby.

16. The man that wandeth out of the way of un­derstanding, shall remain in the con­gregation of the dead.

16. He that will not live by those wise Laws, which God hath prescribed him, but follows the conduct of his own foolish lusts and pas­sions, shall after all his ex­travagances be sent down to hell; and there confined to the company of the old Gi­ants: who giving themselves over to debauched courses, were swept away with a de­luge ( See II. 18. IX. 18.)

17. He that lo­veth pleasure shall be a poor man: he that loveth wine and oyl shall not be rich.

17. Nay, before he goes thither he may suffer very much; for it is too frequent­ly seen, that voluptuous men destroy their own pleasures, by wasting their estates, and bringing themselves to ex­treme beggary: at the best, he can never thrive, who loves to feast, and to live delicately.

18. The wicked shall be a ransom for the righteous; and the transgres­sour for the up­right.

18. Nay, such is the di­stinction which Divine Pro­vidence makes between the good and the bad, that righ­teous men are not onely strangely delivered from those dangers which others fall in­to; but preserved from mis­chief, [Page 346] by its seising on the wicked: and men sincerely vertuous, escape in a com­mon calamity; when they that prevaricate with God and with Religion, by that very means (which they thought was best for their safety) are overwhelmed in it.

19. It is better to dwell in the wil­derness, than with a contentious and an angry woman.

19. It is more eligible (as was said before v. 9.) to dwell quietly, in the most rufull place upon earth; than to live in a palace with a con­tentious wife: whom nothing can please; but is uneasie and angry at every thing, and always gives provoking lan­guage.

20. There is a treasure to be desired, and oyl in the dwelling of the wise: but a foolish man spen­deth it up.

20. Wisedom furnishes a man not onely with the ne­cessaries, but with all the conveniences and pleasures of life, that he can reasonably desire; which it teaches him also to enjoy with great sa­tisfaction, though but in a small habitation: but such is the folly of a wicked man, that he lavishly spends all those treasures; which he [Page 347] knows not how to get, nor how to live without.

21. He that followeth after righteousness and mercy, findeth life, righteousness and honour.

21. He that makes it his business to be good; not contenting himself merely with doing no harm, but greedily laying hold on all occasions to exercise justice and mercy, shall lead a most happy life: for, besides the satisfaction and pleasure he hath in doing good, he shall preserve himself from being injured; and oblige all to be kind to him; and be highly esteemed, honoured and prai­sed every where.

22. A wise man scaleth the city of the migh­ty, and casteth down the strength of the confidence thereof.

22. The vertue of the mind is of greater force, and more prevalent, than strength of body; For a whole City of mighty men, are not able to resist a wise and pious Commander, that besieges them: but they are either taken by his cunning strata­gems; or they yield them­selves to his eminent good­ness; unto which they trust more than to their fortifica­tions,

23. Whose kee­peth his mouth and his tongue, keepeth his soul from trou­bles.

23. He that is wary and cautious in his talk, thinking seriously before he open his mouth, and taking care to offend neither God nor man by what he speaks, preserves his mind from a great deal of trouble, and himself from dangerous distresses.

24. Proud and haughty scorner is his name, who dealeth in proud wrath.

24. He that is puffed up with a great conceit of him­self, whose ambition makes him insatiable in his desires, as he regards neither God nor man; so he cannot in­dure the least opposition, nor doe any thing with modera­tion: but, being easily en­raged, with insolent fierce­ness and cruelty, proceeds against those that cross his designs. See Arg. [g]

25. The desire of the slothfull kil­leth him: for his hands refuse to la­bour.

25. A sluggard hath de­sires as well as other men; which must needs be a per­petual torment to him, be­cause he will not be at the pains to give them satisfac­tion: nay, they bring him sometime to a miserable end; because his sloth moves him to make provision for them [Page 349] by robbery, or other unlaw­full ways, rather than by following some honest, but laborious calling.

26. He cove­teth greedily all the day long: but the righteous gi­veth and spareth not.

26. Nor is there any mea­sure in his desires; but as they are endless, so they are exceeding eager and restless, to his own and others great disturbance: but he that is diligent and honest, is so far from desiring, much less stea­ling, his neighbour's goods, that he freely gives away his own; and hath not the less thereby, but still enough to spare.

27. The sacri­fice of the wicked is abomination: how much more when he bringeth it with a wicked mind?

27. God is so far from be­ing pleased merely with Sa­crifices (XV. 8.) that when they are offered by impious men, who never think of a­mending their lives, he de­tests them; though presen­ted with never so specious a shew of piety: especially, when at that very time, they have some wicked de­sign in their heads, which they think to sancifie by their Sacrifices.

28. A false witness shall pe­rish: but the man that heareth, spea­keth constantly.

28. He that for money, or love, or hatred, shall te­stifie any thing of which he hath no knowledge, shall soon lose his credit; and at last come to a miserable end (XIX. 9.) but he, that in o­bedience to God, testifies no­thing but what he hath at­tentively heard or seen; as he never varies from what he deposes, so he shall alway be believed, and continue in good esteem as long as he lives.

29. A wicked man hardeneth his face: but as for the upright, he di­recteth his way.

29. All the endeavours of a man resolvedly wicked, is to grow so impudent that he may not blush at what he doth; nor be moved, in the least, by any man's ad­monitions or reproofs: but a man sincerely vertuous is so different from him, that he himself examins, and cen­sures his own actions if they be amiss; and makes it all his care so to live, that he may not be ashamed of what he doeth.

30. There is no wisedom, nor understanding, nor counsel against the LORD.

30. It is folly to design any thing which is not ap­proved [Page 351] by the Lord: for let it be managed with all the skill that natural sagacity, long study and experience can furnish men withall; with the most prudent fore­sight also of all contingen­cies; and with mature and deliberate advice about the most effectual means, and with due application of them to the end; they all signifie nothing, when they oppose the counsels and decrees of Heaven.

31. The horse is prepared against the day of battel: but safety is of the LORD.

31. Nor is power and force, though never so great, more significant than counsel and advice: For after an ar­my of Horses, and Chariots, and valiant Souldiers, are set in battel array, they can give no security of Victory, without the divine favour and help; from whom alone therefore both safety and pro­sperous success is to be ex­pected. See Arg. [h]

CHAP. XXII.

ARGUMENT.

[a] After an Admonition not to set too great a price upon Riches; ( v. 1.) there follows another ( v. 2.) unto rich men; not to set too great a value upon themselves: but with an instruction also to the poor, not to be dis­contented with their condition; the rich ha­ving as much need of them, as they have of the rich. Greg. Nazianzen. indeed (Orat. XVI. p. 263.) is of opinion that Solomon doth not say, that God hath made one man poor and another rich, [...], for it is not apparent that such a distinction is from God: but his meaning is onely this, that [...], they are both alike the workmanship of God, though in external regards they be unequal. Which ought to shame rich men into sympa­thy, and brotherly kindness towards them; that when they are apt to be lifted up because of those things wherein they are unequal, they may be taken down again and become more moderate; when they consider how in the greatest things they are both alike.

But I have had a respect to the other thing al­so in my Paraphrase: because, if God did not [Page 353] intend, in the beginning, so great a disparity as we now see (which this is not a place to dis­pute) yet some disparity, it may be easily proved, he did design; the mean condition, that is (though not beggary) of some, in com­parison with others. Which serves many wise ends of his Providence: nay, beggary may be very usefull, to give the greater oc­casion of liberality on the one hand, and of patience, humility, and honest diligence on the other. And to be commended for these vertues, is much better than to be rich, as he observes, in the first verse. Where Me­lancthon, hath a large discourse to show that it is lawfull, nay necessary, to endeavour after a good fame: according to that saying, I have need of a good conscience, with re­spect to God, and of a good name for the sake of my neighbours. And he alledges some ancient sentences to the same purpose with this of Solomon; as that of Publius, Honestus rumor alterum patrimonium est: and that of Plautus, Honestam famam si ser­vasso, sat ero dives.

[b] There are more observations about riches, in v. 7, 8, 9. which seem to me to have a de­pendance one upon the other; and so I have considered them in the Paraphrase. And in the next verse but one ( v. 11.) I have fol­lowed the judgment of Lud. de Dieu, who thinks Solomon observes two fruits of pure­ness of heart; one, that the word of such a [Page 354] man may be relied on; and the other, that the King (who loves not to be deceived) will be his Friend, upon that account. This seems nearest to the Hebrew; unless we will take it thus: Two things recommend a man to the affection of a Prince, his Integrity, and his Eloquence: which make him very capable to doe his Prince service. And then the Paraphrase must run thus: He that loves sincerity above all things, and is able to de­liver his mind in acceptable language, is fit to be Privy Counsellor to a King.

[c] And to this, I conceive, he hath some re­spect in the next verse; where by Dáath Knowledge, in the first part of it, we are to understand (the other part of the verse shows) men truly knowing, and who speak according to their knowledge.

[d] In the 13 verse, there is an admirable description of the disposition of slothfull per­sons, who raise difficulties in their own fan­cies, where there are none; or, pretending them greater than they are, will not so much as attempt any thing, because it is possible they may meet with insuperable hindrances. Which some have, not unfitly, applied, to cowardly Magistrates, who dare not punish great and powerfull offenders; but excuse themselves, saying, He is a mighty man, there is no dealing with him, &c. Whereas a Worthy Magistrate (as an excellent Pre­late of our own, Bishop Sanderson speaks) [Page 355] would meet with such a Lion to chuse; that he might make God's Ordinance to be reve­renced, and clear the way for others, by tear­ing such a beast in pieces: and would no more fear to make a Worshipfull Thief, or a Right Worshipfull Murtherer (if such a one should come in his circuit) an exam­ple of Justice; than to twitch up a poor sheep-stealer.

But the Lord Bacon applies it, no less wittily, to the laziness of Mankind, in the Advance­ment of Learning (L. 1. C. ult.) the know­ledge of some things being so abstruse, that it is impossible to be compassed by humane industry. Whereas all those things are to be held possible and performable, which may be accomplished by some persons, though not by every one; and which may be done by the united labours of many, though not by any one apart; and which may be effected in a succession of Ages, though not in the same age; and in brief, which may be finished by the publick care and charge, though not by the abilities and industry of particular persons. But there is no excuse for those, who will not set them­selves to any enquiries; because some things cannot be known. Which is perfectly the temper of the sluggard, Solomon here men­tions; who because a Lion sometimes comes into the street, would not stir out of his doors. It was not ordinary, you must know, for Lions [Page 356] to come into Towns; no, nor to rove in the day-time (the night being their season, CIV Psal. 20.) But sometimes by the divine vengeance they were stirred up to leave the deserts, and go into inhabited places (V Jer. 6. 2 King. XVII. 25, 26.) and likewise (if we may believe the great Philosopher in his History of Animals) when they grow old, [...], &c. they haunt Cities more than other places; because then they are not so able to prey up­on beasts, and therefore lie in wait for men. The same is affirmed by Pliny, as Bochartus observes, L. III. C. 2. Part 1.

[e] In the Sixteenth verse I have followed our Translation, and expressed the sense to as much advantage as I could. But I think the Vulgar Latin which Luther and some others follow, comes nearer to the Hebrew, which runs thus: He that squeezes the poor to increase his own estate, gives to the rich (not to secure what he hath got­ten but) onely to impoverish it: That is, He shall be squeezed by some mightier per­son than himself. And so the Paraphrase, in more words, should be this:

Such is the just Providence of Almighty God, that he, who to enlarge his own estate or power, oppresseth the poor by violence or deceit, shall meet with the like extortion, from others more power­full [Page 357] than himself: and thereby be reduced to as poor a condition, as those whom he oppressed.

The End of the First Part of the Book of PROVERBS.

THE SECOND PART Of the BOOK of PROVERBS.

Now from this verse, there is scare any Inter preter but hath observed, another form of speech, much different from the former, be­gins, and continues unto the XXV Chapter: And therefore it may not unfitly be called, The Second Part of the Book of Pro­verbs.

From the beginning of the Tenth Chapter to this place, the Instructions of Wisedom are delivered in short sentences, and Proverbs properly so called; which have seldom any connexion one with another, or not easily dis­cerned: [Page 358] showing what is good or bad, true or false, &c. But now follows Exhortations, and Precepts, in the Imperative Mode of speech, and those comprehended in two or three, or more verses, before he finish what he intends. In which alteration, some think the weakness of the Reader is consulted: who being weary of the sententious way of In­struction, may be refreshed and awakened unto new attention, by varying the form of writing. And thus the son of Syrack after his gnomae or sentences, adds an earnest ex­hortation to the study of Wisedom and Ver­tue, like this of Solomon, in the following Section, which I call his Second Part. Which may have respect both to that which went before; and to that which follows: as if he had said, let not all that hath been said be lost, or superficially regarded; but take a serious Review of the foregoing Coun­sels; and give ear also to what I have further to deliver, &c.

[f] And to more the greater attention, he re­commends them ( v. 20.) under the name of Schalischim, words fit for a Prince to speak, and the best men in the world to hear: which we truly therefore render excellent things. There is another notion of the word, I know; which I have not altogether neg­lected: but it always signifying in the Bible, either great Captains, and Commanders, and Nobles, or the best sort of Musical In­struments [Page 359] (as it doth in one place) I look upon this as the most proper Interpretation of it.

[g] And among those Principal Rules of life, he first commends this v. 22. not to be inju­rious to poor people: especially by oppressing them in a form of Justice. Which all know was administred by the Elders in the gate of their City; as may be seen in many more places, besides that, which I have noted in the Paraphrase XXI Deut. 19. XXII. 9. XXV. 7. IV Ruth 1, 2, &c. Which being so common a notion, it is strange that the Greek Interpreters should here understand this verse of poor people begging at their doors: whom the Wise man admonishes them not to abuse. This seems to be their sense: but the word Tedakkee signifies more than [...], dishonour or abuse, (which is the word whereby the LXX express it) for it denotes as much, as to crush, and that in­to bits, i. e. to undoe people utterly; which no body is inclined to doe, unto poor wretches begging at their doors: who are undone al­ready.

[h] Then follows a most necessary advice about the choice of a Friend, v. 24, 25. upon which the Lord Bacon hath passed this judicious remark; ( Advanc. of Learning, B. VIII. Ch. II. Par. 26.) ‘"By how much the more devoutly the Laws of Friendship among good men are to be observed; by so much [Page 360] the more it stands us upon to use all cau­tion, even at the very first, in the pru­dent Election of Friends. And let the disposition and humours of our Friends be what they will, so far as concerns our selves onely, they are by all means to be born withall: but when they impose a necessity upon us, to behave our selves just as they would have us towards other men, it is a very hard, and unreasonable condition of Friendship. Wherefore it highly concerns us, as Solomon here ad­monishes, for the preserving of the peace and safety of our life, that we intermingle not our matters with men of a cholerick nature: and such as easily provoke, or un­dertake Quarrels, and Debates. For such kind of Friends will perpetually engage us in contentions and factions: so that we shall be constrained either to break off Friend­ship, or to be wanting to our own personal safety."’

[i] In the two next verses ( v. 26, 27.) he seems to warn men against such Friendships, as will engage them to be bound for the debts of others. There are several Admo­nitions before, against being surety for a stranger, VI. 1. XI. 15. and in one place (XVII. 18.) he seems to caution against rash engagements, though for a neighbour or friend: but especially, he here adds, when a man is conscious to himself that he hath no [Page 361] estate, and doth but deceive him to whom he stands bound for another man's debt: And so, by pretending to be more able than he is, deprives himself of the benefit of that Law mentioned XXII Exod. 26, 27. and re­peated XXIV Deut. 6.

[k] What is said in the 28 verse against the removing of the Boundaries whereby one man's possessions are distinguished from ano­thers; and that by ancient consent; is ap­plied, by all sorts of Writers, as a caution against innovations. And it is a great mi­stake to imagine, that onely Popish Authours make that use of it: for the best of the Pro­testants, have thought fit to accommodate it to the same purpose. And among the rest Melancthon hath very judiciously explained it, in this manner. ‘"This Precept is not obscure, if it be cited allegorically for not changing the Laws, which Antiquity by Grave Authority hath delivered; unless there be an evident necessity. For this is often repeated among the precepts of poli­tical life, not rashly to change the anci­ent Laws. And here he quotes a long passage out of Demosthenes against Timo­crates, concerning the people of Locri; who ordained that he who proposed a new Law to them, should doe it with an hal­ter about his neck, &c. And if there were such severity now, saith Melancthon, we should not have so many new Dogma­tists [Page 362] and Lycurgus's, about Wax-candles, and Bells, and such-like things; of whose change, as there is no necessity at all, so it would bring no utility. And wise men re­quire us to pardon and indulge some small inconveniences to custom; lest by motion, as it is in sick bodies, the Commonwealth should suffer a greater evil. It is necessary indeed here to add this caution, when any Doctrine is impious, and the Law establishes impious opinions and Idols, then we ought to prefer Rules before them, and to obey God rather than man. But when such amendment is necessary, the boundaries and limits of our Fathers are not taken away, but restored: because we onely return to the Doctrine delivered by God to our first Father, according to that of Tertullian, Primum quodque verissimum est. All our care therefore herein is to enquire di­ligently, what is the true Antiquity: for that is a great confirmation of our Faith, when we understand the true state of the Church in all Ages, to follow the testimony of those who retain the Founda­tion."’

[l] In the last verse, Solomon doth not merely commend Industry and Diligence, as some un­derstand it (taking this to be the same with the Greek Proverb, [...]) but something more; which the Hebrew word Mahir plainly imports, viz. speed, swiftness, [Page 363] readiness, and cheerfulness, in the dispatch of business. To which is required a quick­ness of apprehension in discerning the fittest means, and a dexterity in the application of them: so that the business is not onely done, but done speedily, and without much noise and bustle. On such a person, if he can be found, Solomon here makes this remark, that he is likely to come to great preferment. ‘"For there are no qualities (as is observed by the Lord Bacon B. VIII. Ch. II. Parab. XIX.) which Princes more re­spect and require in the choice of a Mini­ster, or Servant, than celerity and alacrity in the dispatch of business: which is above all the rest, as he shows, by this induction. Men of profound Wisedom, are many times suspected by Kings as too prying; and able by the strength of their wit (as with an Engine) to turn and wind about their Masters, insensibly, whether they will or no. Then popular persons are hated, as those that stand in the light of Kings, and draw the eyes of the people too much unto themselves. Men of courage, are commonly taken for turbulent spirits, and more daring than is meet. Honest men, who are valuable for their integrity, are thought too stiff; not so pliable as their Masters desire, to their will and pleasure in every thing. To conclude, saith he, there is not any other good quality, which [Page 364] presents not some shaddow, wherewith the mind of Kings may be offended: onely quickness of dispatch, in the execution of commands, hath nothing in it, that doth not please. The motions also of the minds of Kings are swift, and not very patient of delays. For they imagine they can doe any thing: this onely being wanting, that it be done out of hand. Ʋpon which account, above all other qualities, celerity is to them most accep­table."’

1. A Good name is rather to be chosen than great riches, and loving favour rather than silver and gold.

1. RIches are not so great a good as men ima­gine; for a wise man will prefer the fame of using them well (or any other vertue) much before them: and chuse much rather to be esteemed and beloved of good men, than to be possessed of abun­dance of silver and gold. See Arg. [a]

2. The rich and poor meet together: the LORD is the maker of them all.

2. The World doth not consist all of rich, nor all of poor; but they are mixed together, and have need one of another: and will agree well enough, and not clash one against another, if they both consider; that there is [Page 365] one Lord who is the Crea­tour of both; and hath by his Providence ordered this inequality, for their mutual good. See Arg. [a]

3. A prudent man foreseeth the evil, and hideth himself: but the s [...]ple pass on, and [...] punished.

3. He whose long experi­ence and observation of things hath made him cautious and circumspect, foresees a cala­mity before it come; and withdraws himself from the danger, into a place of safe­ty; but an incautious and credulous person is easily a­bused by crafty men, to over­look the mischief which, even they intend against him; and so he goes on securely in his accustomed track, till it over­take him.

4. By humility, and the fear of the LORD, are ri­ches, and honour, and life.

4. A modest sense of a man's self, and humble sub­mission to the meanest con­dition, arising from a Reli­gious regard to the divine Majesty, is the way to be promoted, both to wealth and to honour; and to enjoy them both also, a long time, in joy and plea­sure.

5. Thorns and snares are in the way of the fro­ward: he that doth keep his soul, shall be far from them.

5. The life of a man that winds and turns any way, to bring about his ends, is very scandalous to others; and will intangle him at last in most grievous troubles: he therefore that hath a care of his soul, will have no so­ciety with such persons; and thereby avoid the danger of being undone by them.

6. Train up a child in the way he should go; and when he is old, he will not depart from it.

6. Instruct a child, as soon as ever he is capable, and sea­son his mind with the prin­ciples of vertue, before he re­ceive other impressions: and it is most likely they will grow up with him; so that when he is older, he will not forsake them, but retain them as long as he lives.

7. The rich ru­leth over the poor, and the borrower is servant to the lender.

7. Riches draw dominion along with them over the meaner sort; nay, though a man be not absolutely poor, yet if he be forced to bor­row, he loses his liberty, and depends upon the will and pleasure of the lender.

8. He that sow­eth iniquity, shall reap vanity: and the rod of his an­ger shall fail.

8. But let not such abuse their power, for no man can reap better than he sows; [Page 367] but if he doe injury to others, it shall produce his own trou­ble: and the Authority which he employs vexatiously and spitefully shall fail him; and not be able to bear him out in his inhumanity.

9. He that hath a bountifull eye, shall be blessed: for he giveth of his bread to the poor.

9. On the other side, he that beholding the miserable condition of others, takes compassion upon them, and friendly relieves them, shall be blessed by God, and com­mended by men: because he doth not put them off to be supplied by others, but im­parts of his own goods to him, that cannot requite him again.

10. Cast out the scorner, and con­tention shall go out: yea, strife and re­proach shall cease.

10. Throw the scoffer, who derides all things, out of a society, and contention, which he is wont to raise, will go out together with him: there will be no quar­rels, no suits, no reproach­full words, wherewith con­tending persons are apt to bespatter one another, when such insolent, and turbulent men are excluded.

11. He that loveth pureness of heart, for the grace of his lips, the king shall be his friend.

11. He whose heart is so free from guile, that he pla­ces his pleasure in the inte­grity of his mind, and the purity of his conscience, will never glose, nor flatter, nor study to put false colours up­on things; but speak ingeni­ously, according to the sin­cere sense of his Soul: upon both which accounts a Wise Prince will value him; and advise with him as a Friend. See Arg. [b]

12. The eyes of the LORD pre­serve knowledge, and he overthrow­eth the words of the transgressour.

12. There is a special Pro­vidence of God, which wat­ches over honest men (who speak as they think) and which prospers the advice they give, and the affairs they manage: but He sub­verts such as are treacherous and perfidious; and blasts all their counsels and designs. See Arg. [c]

13. The sloth­full man saith, There is a lion without, I shall be slain in the streets.

13. A slothfull man never wants pretences to excuse himself from labour; for he can feign to himself imagi­nary difficulties, and make a dreadfull representation of them: affrighting himself [Page 369] with dangers where there are none; or which happen very rarely. See Arg. [d]

14. The mouth of strange women is a deep pit: he that is abhorred of the LORD, shall fall therein.

14. When thou art inticed by the beauty and blandish­ments of those leud women, from whom thou oughtest to estrange thy self as far, as they are estranged from God ( see II. 16.) remember that they allure thee into such a gulph of utter destruction; that to fall into their familiarity, is a mark of the highest displea­sure of Almighty God against thee, for some other crimes.

15. Foolishness is bound in the heart of a child: but the rod of cor­rection shall drive it far from him.

15. False opinions and bad inclinations stick so close sometime to the mind and will of a child, and are so twisted with them; that no admonitions, no reproofs, nor the wisest discourses; but onely prudent and seasonable chastisement, and that not without some severity, will remove such obstinate folly.

16. He that op­presseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.

16. There are some men have such a mixture of ill qualities; that at the same time they will take from the poor to inrich themselves, [Page 370] though it be by violence or fraud; and give to the rich and powerfull to wink at their oppressions: But all in vain, for such practices shall certainly bring them to beg­gary. See Arg. [e]

The End of the First Part of the Book of PROVERBS.

THE SECOND PART Of the BOOK of PROVERBS.

17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.

17. And now let me ex­hort thee again (IV. 20. V. 1.) whosoever thou art, that readest these things, to attend diligently; and con­sider seriously all the coun­sels and precepts which wise and good men have deliver­ed: [Page 371] and in particular, let me prevail for an affectionate ap­plication of thy mind, to the knowledge which I impart unto thee.

18. For it is a pleasant thing if thou keep them within thee; they shall withall be fit­ted in thy lips.

18. For it will give thee most high satisfaction, if thou dost so heartily entertain them, and thoroughly digest them, and faithfully preserve them in mind: that thou art able withall to produce any of them, as there is occasion, and aptly communicate them for other mens Instruction.

19. That thy trust may be in the LORD, I have made known to thee this day, even to thee.

19. For what greater sa­tisfaction can there be, than to have a good hope in God, and to be well assured of his gracious Providence over thee; which is the very end, for which I now declare these things to thee: that if thou hast been negligent before, yet now at length, thou, even thou mayst know, the way to happiness; and show it unto others.

20. Have not I written to thee ex­cellent things in counsels and know­ledge:

20. Think of it seriously, and deny if thou canst, that I have taken more ways than one for thy information: [Page 372] and have set down most ex­cellent Rules, and those well consider with great exactness and care, for thy conduct both in publick, and in a private state of life. See Arg. [f]

21. That I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth to them that send unto thee?

21. That thou mightest, not onely have a certain, firm, and solid knowledge, of all those truths that are necessary for thee, but be able also to give sound advice to those that send to consult thee: and be fit to manage the most difficult affairs, to the satisfaction of them that employ thee in an Embassy.

22. Rob not the poor because he is poor: neither op­press the afflicted in the gate.

22. And besides those In­structions already given, re­member these that follow. Never abuse thy power to the spoiling of him, that is in a mean condition, because he is unable to resist thee: but especially do not undoe him there, where he hopes for relief, by denying him justice; much less by false accusations, when he comes into the publick courts of judgment (2 Sam. XV. 2.) See Arg. [g]

23. For the LORD will plead their cause, and spoil the soul of those that spoiled them.

23. For all causes shall be heard over again, by a higher Judge; even the Lord him­self, who will doe them right: and force their spoi­lers to pay dearly for the wrong they have done them; for which nothing less than their life shall make satis­faction.

24. Make no friendship with an angry man: and with a furious man thou shalt not go:

24. And as there is no­thing more necessary than a Friend, so a principal point of Wisedom consists in the choice of him; concerning which, observe this Rule a­mong others: not to enter into any familiarity with a man prone to anger; and the more furious he is, be so much the more cautious, of being drawn along with him, into any company. See Arg. [h]

25. Lest thou learn his ways, and get a snare to thy soul.

25. For it will be a very hard matter to preserve thy self, in good temper, when he is out of humour; but thy very kindness to him, will make thee feel the same com­motion: nay, bring thy very life into great danger, by be­ing [Page 374] engaged in all his quarrels.

26. Be not thou one of them that strike hands, or of them that are sure­ties for debts.

26. And do not keep com­pany with those, who are forward to pass their word, and give security for the pay­ment of other mens debts; lest they draw thee into such dangerous ingagements (VI. 1. XI. 15.) especially when thou hast no estate to answer the debt for which thou art bound. See Arg. [i]

27. If thou hast nothing to pay, why should he take away thy bed from un­der thee?

27. For it will highly in­cense the Creditor when he falls upon thee, to find thou art not so able a man, as thou madest a show of to him: and so provoke him to pull away thy very bed from un­der thee, when thou art in it; and leave thee shame­fully and wretchedly on the ground: For why should any man have so little care of his own good, as thus to expose himself to such miserable straits, for the sake of ano­ther.

28. Remove not the ancient land­mark, which thy fathers have set.

28. Be content with thy own estate, and do not seek to enlarge it by invading other mens possessions: espe­cially [Page 375] those to which they have an unquestionable right, having enjoyed them by long prescription, and by the con­sent of thy forefathers, whose constitutions ought to be had in great veneration. See Arg. [k]

29. Seest thou a man diligent in his business? he shall stand before kings, he shall not stand before mean men.

29. Mark a man that is not rash, but yet quick and dextrous in the dispatch of any business he is charged withall: and thou mayst fore­tell that he shall not long con­tinue obscure, in some private and mean family; but be ta­ken notice of, and preferred to the service of his Prince, in some publick Ministry.

CHAP. XXIII.

ARGUMENT.

[a] As the foregoing Chapter concludes with an observation, concerning the quality of a per­son, who is most likely to come to preferment; so this begins with a caution to him, when he is promoted to it. For the first verse is (as Melancthon calls it) Aulica Admonitio, an Admonition to a Courtier; remembring him, that there is danger, even in the fa­vour, especially in the familiarity of Princes and great men. Whose kindness must be used, with much modesty and circumspection: espe­cially if they be so extraordinary kind, as to admit an inferiour to eat with them: when if a man use not great moderation, he loses the guard he ought to have upon himself. For his head growing hot, his tongue may run, as we say, before his wit; his behavi­our may be indecent, or too negligent, &c. and therefore Solomon advises such a per­son to be very considerate at that time, above all others; and with earnest attention to mind both who and what is before him: (for the Hebrew wards may refer to both, as I have explained it in the Paraphrase) there being great danger of his ruin, if he give any offence, at such a time; when the passions [Page 377] of the Prince or Ruler, are apt to be as dis­ordered, as his own. And therefore had need be watched, that he may know how to appease them presently; and so govern himself, as to receive no prejudice thereby.

[b] But especially he must be sure to have a command over his tongue (which Melancthon takes to be the meaning of putting a knife to his throat, v. 2.) that it take not too much liberty, and that he speak nothing rashly: which may undoe him, as it did Clitus; whom Alexander slew at a Feast, for contra­dicting him too freely. He cites many Ad­monitions out of the Poets, concerning this danger; concluding with that counsel which Aesop gave Solon, when he was going to Croesus; speak to a King, [...], either as little, or as sweet, as is pos­sible.

But this is too narrow a sense of that phrase, put a knife to thy throat; though it be a part of it. For it expresses the exceeding great caution, a man should use at a Feast lest he exceed his bounds in eating and drin­king: wherein he should be as carefull, as he is of cutting his throat; which many have in effect done by intemperance: whereby some have utterly destroyed their healths at last; and others faln into such a liberty of speech, as hath on a sudden cost them their lives. Be as affraid therefore, saith the Wise man, of running into excess (of which thou art in [Page 378] great danger at a great Table, if thou hast a great stomach) as if the knife wherewith thou cuttest thy meat, would certainly cut thy throat, if thou eatest too much. In short, he advises a man to affright himself from In­temperance; where is a great temptation to it.

There are those indeed that take the first par­ticle ve, in the beginning of the verse, to signifie as much as otherwise; and the mea­ning to be, if thou dost not curb thy appe­tite, but let loose its reins to eat and drink, as much as it desireth, it will expose thee to as certain danger, as if a knife were at thy throat: which though it be not so easie a construction, I have not altogether neglected.

[c] After this follows an Admonition against Covetousness, v. 4. where he neither for­bids all labour, nor a provident care (which in other places he commends) but onely re­presents how vain it is, to be over-solicitous; and to leave no thoughts, nor strength for any thing else: for so the first word is, do not weary thy self to be rich. And in the next part of the Sentence, he onely bids us desist from our own understanding; meaning thereby, either we should not wholly trust to that, though in the use of honest means; or that we should not follow our own inventions, contrary to the divine direction. Some would have the meaning of the whole to be this; do not prefer the getting of riches, before the getting of wisedom: taking the verse as [Page 379] if it ran thus, labour not for riches so as to cease from the prosecution of wisedom: let not thy worldly cares hinder better things, and then there is no danger: which is an excellent sense, if the words would bear it.

[d] The reason which Solomon adds v. 5. hath little or no difficulty in it; which is from the uncertainty, either of getting or of kee­ping Riches. Whose inconstancy he sets forth by the flight of an Eagle: which of all other birds is observed to fly swiftest, and high­est into heaven (as Solomon here speaks) or into the clouds (as other Authours) that is, quite out of sight. Whence it is that God saying, he carried the Israelites out of Egypt upon Eagles wings, XIX. Exod. 4. R. So­lomon (upon XII. Exod. 37.) took a con­ceit that they went an hundred and twenty miles in one hour; for so far it was from Ramases to Succoth. Which though it be but an idle fancy, yet there was this founda­tion for it; that the Scripture expresses the swiftest motion by that of Eagles. So Saul and Jonathan, who were strong and excellent Racers, pursuing their Enemies with great speed, are said to have been swifter than Eagles, 2 Sam. I. 23. And such were they who pursued Zedekiah and the people of Judah, when they fled out of Jerusalem in hope to make an escape, IV. Lam. 19. I. Ha­bakk. 8. compared with 2 King. XXV. 4, 5. And thus other Nations represent it, as Bo­chartus [Page 380] observes out of Cicero, who tells us out of Chrysippus; that when a Racer dreamt he was turned into an Eagle, an Interpreter told him; Vicisti, istâ enim ave volat nulla velocius.

[e] Next to Covetousness he condemns Envy, as Melancthon and others understand, v. 6, &c. or rather such covetousness, as makes men sor­did: whence arises indeed that part of envy, which disposes a man to grutch every thing to his neighbour, though he would be thought liberal: which I pass by onely with this note, of that good man; that a singular dili­gence ought to be used, in observing and finding out, the dispositions and inclinations of others; that we may know whom to avoid, and whom to consort withall. And (accor­ding as he understands the beginning of the next verse, v. 7.) there is none worse than the man now mentioned, who hath a Spectre or Satyr in his Soul; so he renders it, mista­king Schaár for Saár: which are widely dif­ferent. And this word Schaár, being used onely here in this place, hath raised a great deal of difficulty, whence to derive it: which I shall not trouble the Reader withall; the sense being well enough expressed in our Translation, and in short is this, He is not as he seems: His thoughts differ much from his words; and therefore do not believe what he saith, but mark the discovery he makes of his inward thoughts. Which are so sordid, that he is detestable, as [Page 381] some render the phrase, or stinkingly base.

[f] Of envy at the prosperous estate of wicked men, which makes others wish themselves in their condition, though it be by imitating their wickedness, he speaks afterwards, v. 17. From whence to the XXV. Chapter, most of the precepts are admonitions, proper for Pa­rents to give their Children; that they may know what to eschew: particularly Drunken­ness and Whoredom (of which he speaks in this Chapter) and such company, as may intice them to be so lewdly wicked. And in order hereunto to implant in their minds a due esteem of Wisedom, as infinitely to be preferred before all earthly treasures. This he inserts in the middle, between the cauti­ons against Drunkenness and Whoredom [g] v. 23. upon which the Lord Bacon hath passed this remark, that the Wise man judged it reasonable, that Riches should be employ­ed to get Learning, and not Learning be applied to gather up Riches.

[h] ‘"S. Chrysostom's observation concerning an Harlot (Hom. XIV. ad pop. Antioch.) most excellently explains v. 27, 28. that [...], a Whore understands nothing of love or friendship but onely of the art of inveigling. Her heart is never sensible of true affection; but is made up of wiles to deceive and entrap men unto their un­doing. And if the danger do not appear [Page 382] she is the more to be avoided [...], &c. because she covers the de­struction, and hides the death; and takes care it shall not presently come into the sight of him, whom she insnares into it."’

[i] In the conclusion of the Chapter he reas­sumes his discourse about drunkenness; and represents at large the dismal effects of it, in so lively a manner, as may well deter any man that reads it seriously, from being too busie with Wine. Which he saith, in con­clusion, bites like a Serpent, and stings like a Basilisk: (So Bochartus hath proved we ought to translate the word Tziphoni, which we render Adder) whence it was, that Ta­tianus, the Encratites and Manichees, cal­led Wine, the gall of the Dragon, and the venom of the old Serpent: and would not taste a drop of it, no not in the holy Commu­nion. Not considering, what lies open and obvious to every bodies eyes, that there is not hurt in the thing it self (which is a singular divine benefit) but in our excess. Whereby innumerable diseases are bred in the body, the reason for the present suffoca­ted, and the most absurd affections stirred up: which change men for the time into beasts. Some into Lions as Bochartus glos­ses (L. III. C. X. P. 2.) witness Alexander, who killed his dearest Friend in his cups, and Herod, who after a Feast condemned the great Servant of God John Baptist [Page 383] (whom he himself highly reverenced) to be beheaded: others into Dogs, as Nabal, who most rudely and churlishly barkt at David, to whom he had great obligations, when he was in drink: Others into Hogs, wallowing in filthy pleasures; as Lot who defiled him­self with incest, when he was not himself: nay, it throws men down below the beasts, who drink no more than needs, and never excite their thirst by art, but onely follow the direction of Nature. All which if any man consider, he will easily allow of what So­lomon says, that it bites like a Serpent, &c. that is, doth more mischief than can be re­paired. For the wound which the Basilisk gives, is said by Avicenna to be incurable; and the Writers of his Nation say, it doth hurt even by its looks and by its hissing, as that Authour before named relates Cap. IX. And so Solomon immediately represents the effects of drunkenness to be such, that they make a man sensless, and perfectly stupid; and consequently incorrigible, though he suffer never so sadly by it, v. 34, 35. As if this poison, made a mortification in the whole man; for which there is no remedy.

1. WHEN thou sit­test to eat with a ruler, consider di­ligently what is before thee.

1. WHen a Prince or a very great person, doth thee the honour to ad­mit thee to his table; be not transported with such vain [Page 384] joy, as to remit the serious­ness of thy mind: but re­member thou art in danger, if thou hast not thy wits a­bout thee to direct thy be­haviour; lest thou touch a­ny thing, which perhaps was reserved onely for the Prince's own eating, or demean thy self undecently towards him, or towards any of the Guests, or Waiters at the Table. See Arg. [a]

2. And put a knife to thy throat, if thou be a man given to appetite.

2. Especially lest thou speak too freely, which may hazard thy undoing: for the prevention of which keep thy mind as sharp set as thine appetite; and affright thy self from intemperance in language, as well as in ea­ting: of which there is the greater danger, if thou hast a greedy desire of meat and drink. See Arg. [b]

3. Be not desi­rous of his dain­ties: for they are deceitfull meat.

3. Most especially when exquisite delicacies are set before thee; which are so tempting, that it is a piece of wisedom not to be too for­ward to accept of such invi­tation; or being there to [Page 385] content thy self with the plainest dish: for it was not kindness, but design perhaps which called thee thither; or thou mayst be easily inticed by such dainties, to overeat thy self.

4. Labour not to be rich: cease from thine own wisedom.

4. Do not trouble thy self with restless and tiresome la­bours to get a great estate: be not too thoughtfull, nor let thy cares be endless, a­bout such matters; much less use any ill contrivances, which they may suggest to thee: no, nor depend so much upon thy own pru­dent management for the success of thy honest under­takings, as upon God's bles­sing. See Arg. [c]

5. Wilt thou set thine eyes upon that which is not? for riches certain­ly make themselves wings, they flee a­way as an eagle to­wards heaven.

5. Consider, for the cure of this, how ridiculous it is, that thou shouldst let thy mind be so intent upon Ri­ches, and pursue them with such haste and earnestness; which perhaps thou canst never catch; or if thou dost may be gone as fast as they came; and by all thy care and pains never be recovered. See Arg. [d]

6. Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats.

6. Receive no obligations from a sordid man: but though he invite thee to a Feast (which he may make perhaps sometime for osten­tation sake) let not the good chear tempt thee, to accept his invitation. See Argu­ment [e]

7. For as he thinketh in his heart, so is he: Eat and drink, saith he to thee, but his heart is not with thee.

7. For even then, when he would be thought most free and generous, he is not able to dissemble the base­ness of his mind: which ex­presses it self in his very looks; whereby he shews that when he prays thee to feed heartily, he had rather thou wouldst let it alone, and thinks thou eatest and drin­kest a great deal too much.

8. The morsel which thou hast eaten, shalt thou vomit up, and lose thy sweet words.

8. Which will make thee so nauseate all his dainties, as to be ready to bring up again every bit thou hast ea­ten: and to repent of the commendations thou hast bestowed on his entertain­ment; or the thanks thou hast returned to him for it; or the wholsome discourse, thou hast interspersed at the [Page 387] Table: for it is all perfectly lost upon him.

9. Speak not in the ears of a fool; for he will despise the wisedom of thy words.

9. And indeed it is good advice, not to speak of any serious thing to such stupid fools: for be thy discourse never so ingenious, prudent, or instructive, they will not onely reap no profit by it; but despise and perhaps laugh at it.

10. Remove not the old land-mark; and enter not into the fields of the fa­therless.

10. What was said before (XXII. 28.) of not removing the ancient boundaries, un­derstand with a peculiar re­spect to Fatherless Children: whose possessions be not tempted to invade, because they are in their Infancy, and do not understand the wrong that is done them; or are utterly unable to de­fend or to right themselves.

11. For their redeemer is migh­ty; he shall plead their cause with thee.

11. For, if their Guardi­ans and Friends be careless of their concerns, or afraid to oppose thy proceedings, they have a Protectour who neither wants power nor courage to recover their right: and will undoubtedly assert it, and condemn thee [Page 388] to make them ample satis­faction. XXII. 23.

12. Apply thine heart unto instruc­tion, and thine ears to the words of knowledge.

12. And do not think these to be slight admoniti­ons, which need not much to be regarded: but apply thy mind with sincere affec­tion to such instructions, and lissen diligently to those per­sons whose discourses tend to make thee understand thy duty.

13. Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.

13. Unto which Children sometimes will not attend, and therefore remember what hath been often said (XIII. 24. XIX. 18. XXII. 15.) and do not forbear to give correcti­on to a Child, that is so ill disposed: let not foolish pity make thee spare him; for it will doe him no hurt if he be soundly beaten; but rather be a means to save him from sorer punishment, even from death it self.

14. Thou shalt beat him with the rod, and shalt de­liver his soul from hell.

14. Do not turn over this business to another, but doe it thy self; which may save the publick Officers the la­bour: nay, by making his body smart for his faults, [Page 389] both body and soul may be delivered from utter destruc­tion.

15. My son, if thine heart be wise, my heart shall re­joyce, even mine.

15. But mix the kindest exhortations and intreaties with this discipline, saying; My dear Child, if thou hast any love for me, who was the Instrument of bringing thee into the world, be se­rious, and heartily in love with wisedom and goodness: which will give me, me I say (not to mention now thy own happiness) a joy incomparably greater than all other.

16. Yea, my reins shall rejoyce, when thy lips speak right things.

16. A joy that may be better felt than expressed; diffusing it self all over me; and making my mind tri­umph, when I hear no ill words come out of thy mouth; but onely discour­ses of the right way to be happy.

17. Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.

17. In which that thou mayst always tread, be not offended at the prosperity of the wicked; much less vex and fret thy self into an imi­tation of them: but maintain [Page 390] perpetually an awfull sense of God in thy mind; which is the best preservative against envy and all other sins, if thou perseverest constantly in it. See Arg. [f]

18. For surely there is an end, and thine expecta­tion shall not be out off.

18. Which there is great reason thou shouldst; for be assured, though thou art af­flicted for the present, the time will come when thou shalt not onely be delivered, but rewarded for thy pati­ence: expect it confidently, if the fear of the Lord make thee persist in faithfull obedi­ence to him: for it shall not be in the power of man to disappoint thee of thy hope; but thou shalt certainly flou­rish, when those wicked men shall hang down their heads and perish.

19. Hear thou, my son, and be wise, and guide thine heart in the way.

19. And more particular­ly, my dear Child, be advi­sed by me to study this piece of wisedom; and to follow closely and heartily this di­rection which I commend to thee.

20. Be not a­mongst wine-bib­bers; amongst ri­otous eaters of flesh.

20. I know how greedy youth is of pleasure; and in [Page 391] what danger to be corrupted by it: therefore avoid the so­ciety of drunkards and glut­tons; and take heed of all excess in eating and drin­king.

21. For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.

21. For besides that it is an enemy to wisedom, it brings men to poverty; which is the common effect of revelling, feasting and rio­tous living: for that is wont to be attended also with lazi­ness, carelesness and neglect of all business; which neces­sarily reduces men to extreme beggery.

22. Hearken unto thy father that begat thee, and despise not thy mother when she is old.

22. Be obedient to this counsel; which is given thee by thy Father, who loves thee, and hath had longer ex­perience of the world than thou, and by bringing thee into it hath power to com­mand thee: and do not slight (as the manner is) what thy Mother saith, because she is a woman, much less because she is grown old; which ought to make her advice the more regarded by thee.

23. Buy the truth, and sell it not; also wisedom, and instruction, and understan­ding.

23. Spare no cost nor pains to acquire the knowledge of what is true and false, good and bad; and do not think there is any thing of equal price unto it: and therefore neglect not the study of it, though it were to get never so much money, or the high­est honours; but prefer wise­dom and vertue, and the means that instruct thee how to attain it, and to make thee able to doe good to others, infinitely before them all. See Arg. [g]

24. The father of the righteous shall greatly re­joyce: and he that begetteth a wise child, shall have joy of him.

24. For there is no greater joy, a Parent can have, than to see his Son take vertuous courses: which as it is the onely wisedom, so gives both Parents and Children, the highest pleasure and satisfac­tion.

25. Thy father and thy mother shall be glad, and she that bare thee shall rejoyce.

25. Let not thy Father and Mother then, want this singular pleasure; but by thy well-doing fill the heart of her that bare thee with joy and triumph: who for all the pains and care she hath had in thy birth and about [Page 393] thy education, desires no other requital but onely this.

26. My son, give me thine heart, and let thine eyes observe my ways.

26. And more especially, my dear Child, let me pre­vail with thee also, to apply thy mind affectionately to this following instruction: and let thy thoughts be very intent and fixt upon it; that thou mayst preserve they self in the practice of those ver­tues to which I have direc­ted thee.

27. For an whore is a deep ditch; and a strange woman is a narrow pit.

27. Estrange thy self from harlots, as much as they are estranged from God; for (as I have told thee before, XXII. 14.) thou art utterly undone, if thou fallest in league with a whore; who will never be satisfied with all the money thou canst give her: and yet, such are her arts, notwith­standing all the straits and hardships thou shalt suffer by her, it will be a hard matter, when thou art once engaged, to get quit of her.

28. She also li­eth in wait as for a prey, and increa­seth the transgres­sours among men.

28. She is not what she appears; but, whatsoever love she may pretend to thee, is no better than a high-way [Page 394] robber; who will watch all opportunities to make a prey of thee: and is of no other use in the world, which al­ready is too bad, but to make it worse; by increasing the number of leud, disloyal and faithless men. See Arg. [h]

29. Who hath wo? who hath sor­row? who hath contentions? who hath babling? who hath wounds with­out cause? who hath redness of eyes?

29. And if thou intendest to avoid such women, then (as I said before v. 20.) avoid intemperance; the lamenta­ble effects of which are so many, that it is a hard mat­ter to enumerate them: For if thou considerest, who they are that run themselves into all manner of mischiefs, that are never out of danger, but are ingaged, for instance, in quarrels, disturbing the neigh­bourhood, by their noise and tumult, and fighting; and are wounded, not for the safety of their Country, but for frivolous causes; look deformedly, and spoil their very countenances;

30. They that tarry long at the wine, they that go to seek mixt wine.

30. Thou wilt find they are such as are so in love with wine, that they neither willingly stir from it; nor [Page 395] content themselves with the ordinary sort: but make a diligent search for the rich­est and most generous li­quours.

31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth it self aright.

31. Therefore do not be­lieve thy senses merely, but consider the power and ef­fects of wine: and when thou seest how bright it looks, and how it sparkles in the glass; when it tastes most gratefully, and goes down smoothly; let it not intice thee to excess.

32. At the last it biteth like a ser­pent, and stingeth like an adder.

32. But remember, that the pleasure will be attended at last with intolerable pains; when it works like so much poison in thy veins; and casts thee into diseases as hard to cure, as the biting of a Serpent, or the stinging of a Basilisk. See Arg. [i]

33. Thine eyes shall behold strange women, and thine heart shall utter perverse things.

33. Thy thoughts will not onely grow confused, and all things appear to thee otherways than they are; but lustfull, nay adulterous desires will be stirred up, which thou canst not rule: and thy mouth, being with­out [Page 396] a bridle, will break forth into unseemly, nay filthy, scurrilous, or perhaps blas­phemous language; without respect to God or man.

34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.

34. And, which is worst of all, thou wilt grow so perfectly sensless, that thy most important business will not onely lie neglected; but thou wilt sottishly run thy self into the extremest ha­zards, without any appre­hension of danger: being no more able to direct thy course, than a Pilot who snorts when a Ship is tossed in the midst of the Sea; or to take notice of the peril thou art in, than he that falls a­sleep on the top of the Mast, where he was set to keep the watch.

35. They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I a­wake? I will seek it yet again.

35. And to compleat thy misery, shouldst thou be not onely, mockt and abused, but beaten also, thou thy self wilt confess afterward, that it made no impression on thee: nay, shouldst thou be most lamentably battered and bruised, thou wilt neither [Page 397] know who did it, nor at all regard it; but, as if no harm had befal'n thee, no sooner open thy eyes, but stupidly seek an occasion to be drunk, and beaten again.

CHAP. XXIV.

ARGUMENT.

[a] The proneness of good men, especially while they are weak, and onely in the beginnings of Goodness, to be dejected at the prosperity of the ungodly, and so to be tempted to imi­tate them, is the reason, that the admonition we meet withall in the first verse is so often repeated. Which we find before III. 31. XXIII. 17. and comes again v. 18. of this Chapter.

[b] And, in like manner, for the incouragement of well-disposed persons, to depend on God's blessing, in the exercise of a vertuous pru­dence; for the getting, increasing, and pre­serving of an estate ( v. 3, 4, 5.) he repeats another observation ( v. 6, 7.) of the advan­tage which Wisedom hath over mere strength: which we had several times before, XI. 14. XV. 22. XX. 18.

[Page 398] [c] And then having shown that it is not Wise­dom to invent new ways of doing hurt ( v. 8, 9,) he advises to diligence in the acquiring of true Wisedom, while we are in a good con­dition: For else we shall not be able to sup­port our selves when Adversity comes. So some understand v. 10. which we translate otherways, and so do most Interpreters: and therefore I have expressed, the sense of our translation first; and onely annexed the other to it. There is a third, which I have taken no notice of in my Paraphrase, because it doth not seem to me to be genuine; which is this, If adversity deject thee, and break thy spirit; thou wilt be so much the more unable to get out of it. But it is an ex­cellent observation, and therefore I thought good here to mention it: though the simplest sense seems to be that which we follow, and in brief is this; Thou art not a man of courage, if thou canst not bear adversity with an equal mind.

[d] And there is a courage to be exercised in our charitable succouring of others, as well as in our own distresses; which he commends in the following words, v. 11, 12. Where he presses with a great deal of warmth (as will appear to those that understand the Hebrew language, and reade the last words with an interrogation) the necessity of giving our assistance for the rescuing of innocent persons (when their lives are in danger) either by [Page 399] counselling them, or petitioning others on their behalf, or purchasing their release with money, or using our authority, or power (if we have any and can do it lawfully) for their deliverance. For this chiefly belongs to Magistrates, and those that are in publick Office; who ought not to be over-awed by great men, from undertaking the protection and relief of those who are unjustly oppressed. This I think Melancthon hath expressed, as well, or better than any I have met withall, in this manner: ‘"God commands both the Magistrate and private men, not to mur­ther the innocent, and likewise not to assist unjust cruelty. But quite contrary the Magistrate ought to be the Guardian of innocent mens lives; and private persons in their places ought to oppose, without sedition, unjust severity, as much as they are able. There are many examples of this in the Scripture. Jonathan opposed his Father, and helpt to preserve David; not onely by the good testimony he gave of him, but by other good offices. Obadiah fed the Prophets, whom Jezabel designed to have killed. The Eunuch pulled up Jeremiah out of the dungeon; and the Egyptian Midwifes saved the Israelites children, as Rahab afterward did the spies. In the time of Dioclesian, a noble person in the city of Nicomedia in Bithynia, pub­lickly tore down the Edict of the Emperour, [Page 400] for putting Christians to death; that he might show he detested that unjust cruelty. Examples to the contrary, are such as that of Doeg, who in compliance with Saul's fury slew the innocent Priests: and many now, either openly or by their silence con­firm the unjust severity, which is exercised against our Churches. Let such think of these words of Solomon, If thou forbear to deliver them."’

[e] Who shows with what pleasure such Instructi­ons should be received, and how profitable, nay necessary, they are, by the example of Honey ( v. 13, 14.) which was not onely reckoned the sweetest thing in those Countries (as appears by many places of Scripture) but one of those, which was most necessary, for humane life; as appears by the words of the Son of Sirach XXXIX. 41. For it was usefull for food, for drink, for medicine, for preserving of dead bodies; and was so natural to them, that it seems to have been the food of Infants, VII. Isa. 15. Whence the ancient Christians, were wont to give a little milk and honey to those who were bap­tized; as persons newly regenerate and born again: because Honey as well as Milk, was the nutriment of little children in those days and countries. How refreshing it was, ap­pears by the story of Jonathan, 1 Sam. XIV. 17. and in what common use, by the example of our Saviour after his Resurrection, XXIV. [Page 401] Luk. 41, 42. Which may all be applied to Wisedom; from whence the mind derives the greatest satisfaction: and therefore ought to be, as it were, our daily diet (without which we cannot subsist) from the beginning of our days, unto the end of them.

[f] For many gracious promises are made to it, which must not be so understood, he shows, as if no evil thing should befall good men: but as Wisedom teaches them to be content with a little (which seems to be denoted by the word we translate habitation, v. 15.) so when they meet with any affliction, it instructs them not to despair of better days. So those words are to be understood v. 16. Which are commonly not onely in Sermons, but in Books also applied to falling into sin: And that men may the more securely indulge themselves in their sins, and yet think themselves good men, they have very cunningly added some­thing to them. For they are commonly cited thus, A just man falleth seven times a day. Which last words [ a day, or in a day] are not in any translation of the Bible (much less in the Original) but onely some corrupt Edi­tions of the Vulgar Latin: which against the plain scope of the Context, and the meaning of the words, seems to understand this place of falling into sin. When the word fall ne­ver signifies so; but always trouble and cala­mity: as abundance of learned men have long ago observed; particularly Tarnovius; [Page 402] and since him, Amama, and Grotius. Nor needs there any other proof of it, than those places (which are many) wherein falling and rising again being opposed; both of them have respect to calamities: and the former signi­fies, being plunged into them, and the other, getting out of them. And so, in the Latin tongue adversities, are called casus, falls, as every body knows.

And therefore we must make use of other places, for the confuting the fancy of perfection in this life; and for the comfort of those, who are cast down by their lapses into sin: And take heed of reading the holy Scriptures so carelesly, as to turn our Medicine into poyson: which is the fault of those, who from such mistakes, give way to their evil affections; and let them carry them into sin.

[g] Against this there follows a severe caution, in the Wise man, who would not have us so much as indulge our selves in that pleasure, we are apt to take, in seeing our Enemies fall into such troubles, as they have given us v. 17. And to this he annexes another which cannot be too often repeated ( v. 19.) against fretting at the prosperity of those who doe ill: which he often prohibits; but doth it now in the words of his Father David, XXXVII. Psal. 1. whose authority was just­ly held very great in that Church: and who had made many observations, from his own experience, of the shortness of their felicity; [Page 403] and the sudden changes, with which they were often surprised and astonished.

[h] An instance he gives of this in the next precept ( v. 21, 22.) which, saith Melanc­thon (so carefull were the Reformers to pre­vent all Sedition and Rebellion) is to be reckoned among the principal sentences, that are to be observed in this Book: comman­ding obedience, and directing the order of it. ‘"For first he commands us to obey God; and then the King: whose office it is to see the Laws of God observed by his Subjects; and to make such Laws as are not repug­nant to God's Laws; and to punish the con­tumacious; and to pronounce all sentences according to the Laws, &c. And in dubi­ous cases, their decrees ought to prevail; not onely because there is a probable reason on their side, but because of the Authority given from above unto Magistrates: whom God would have us in civil affairs, though dubious before, to obey. And because God gives us sometimes more mild and gentle, sometimes less kind. He would have us al­so to bear onera duriora, if they be tolle­rable, and obedience be not a sin. For he threatens here a severe vengeance to those that are seditious: so he translates the word Schonim; which the Chaldee trans­lates fools ( changelings in our language) for they are no better, who invert and change this order (as some understand the [Page 404] word) either by advancing the will of the Prince above all Law, without any re­gard to what God himself hath enacted; or by pretending Religion and the fear of the Lord, for rebellion against the King, who ordains nothing against God's Law."’

[i] But there is no necessity of glossing upon that word (which we render given to change) for though it be diversly translated, the sense is still the same. And some of the varieties that are of opinions, about the sense of the latter part of the 22 verse, I have expressed in the Paraphrase, and made them agree well enough. Lud de Dieu is alone by himself (as far as I can find) who would have that word we render both of them, to signifie their years: and the meaning to be; who knows how soon their life may be at a mi­serable end?

Among the following sentences, which are rules also of Wisedom, there is no difficulty; but a little in v. 26. and 28. Where I have indeavoured to comprehend several expositions; and connext them together in my Para­phrase: but think not fit to enlarge this Pre­face any further, by giving a particular ac­count of them.

1. BE not thou envious a­gainst evil men, neither desire to be with them.

1. LET it not vex thee into impatience and indignation, to see men thrive who are bent upon nothing [Page 405] but wickedness; much less move thee to think them happy men, and to wish thy self among them: but avoid their company, and much more their course of life. See Arg. [a]

2. For their heart studieth de­struction, and their lips talk of mis­chief.

2. For who would grow rich and great by the misery of others? and such mens thoughts are always contri­ving how to ruin those that stand in the way of their wicked designs: and their tongues are employed in lies, calumnies, false accusations, and all manner of forgeries; not onely to give trouble and vexation unto their neigh­bours, but to undoe them.

3. Through wis­dom is an house builded, and by understanding it is established:

3. An estate may be got­ten, and a family raised by such wise and pious means, as I have recommended in this Book: and there need no other arts but vertue and pru­dent management, to settle and continue it.

4. And by know­ledg shall the cham­bers be filled with all precious and pleasant riches.

4. For as true learning and knowledge is the best furni­ture of the mind; so it is best able to furnish every room in [Page 406] the house; not onely with all things necessary, but with what may serve for ornament and for the pleasure of life.

5. A wise man is strong, yea, a man of knowledge in­creaseth strength.

5. Wisedom also is able to supply the defect of bodily strength, for a man's defence against unjust invaders of his possessions: or if he have out­ward strength and power, his skill and dexterity will add such force unto it, as will make it more effectual.

6. For by wise counsel thou shalt make thy war: and in multitude of counsellers there is safety.

6. For experience tells us, that victory doth not depend so much, upon mighty ar­mies; as upon exact conduct, good discipline and subtill contrivance: and the safety of a Nation doth not lie merely in the multitude of the people; but in the num­ber of wise men, to direct and govern all affairs, (XI. 14.) See Arg. [b]

7. Wisedom is too high for a fool: he openeth not his mouth in the gate.

7. Who are the more va­luable, because it is no easie thing to be an accomplished person in all the parts of wisedom; which are above the reach of vain, rash and heady men: who are not [Page 407] admitted either to judge, or to advise in the common Council of the City; where wise men are not afraid, nor ashamed to speak, and that with great authority.

8. He that de­viseth to do evil, shall be called a mischievous per­son.

8. He that deviseth new ways and arts of cheating, or doing mischief unto o­thers, is one of the worst of men; and shall be branded with the odious name of An inventour of evil things (I. Rom. 30.)

9. The thought of foolishness is sin: and the scor­ner is an abomina­tion to men.

9. To contrive any thing that is hurtfull unto others, though out of rashness and folly, is a sin: but he that makes a jest of it when it is done, and laughs at those who tell him it is a sin; is such a pestilent wretch, that he is, or ought to be, ex­tremely abhorred of all man­kind.

10. If thou faint in the day of adversity, thy strength is small.

10. To despond and desist from any good design, much more to despair of delive­rance, when thou fallest into any distress, is an argument of great weakness and feeble­ness of mind: and yet, if thou [Page 408] art remiss in the study of Wisedom in a prosperous condition, thy spirit will be apt to sink, and be dejected in a worse. See Arg. [c]

11. If thou for­bear to deliver them that are drawn unto death, and those that are ready to be slain:

11. Use thy best indea­vours to deliver innocent persons, who by false accu­sations, or other ways, are dragged to execution; or are in present danger of losing their life: and do not think, thou canst with a safe con­science withdraw thy self, from succouring them in that distress.

12. If thou say­est, Behold, we knew it not: doth not he that ponde­reth the heart con­sider it? and he that keepeth thy sould, doth not he know it? and shall not he render to every man accor­ding to his works?

12. I know the common excuse which men are apt to make in this case; protesting that they did not understand their innocence, or how to save them: but dost thou think such things will pass with God, though they do with men? Canst thou de­ceive Him with false preten­ces? Him, that searcheth into the secrets of all mens hearts? Him, that observeth every, the very least, moti­on of thy Soul? by whose [...] Providence, which serves [Page 409] all men in their kind, thou thy self shalt be deserted, as thou hast deserted others. See Arg [d]

13. My son, eat thou hony, because it is good; and the hony-comb, which is sweet to thy taste:

13. Do not slight, much less nauseate such precepts as these, my dear Child: but as honey is most acceptable to thy palate, both for its wholesomeness, and for its pleasure; especially that pure part of it, which drops of it self immediately from the honey-comb; See Arg. [e]

14. So shall the knowledge of wise­dom be unto thy soul: when thou hast found it, then there shall be a re­ward, and thy ex­pectation shall not be cut off.

14. So let that knowledge be to thy mind, which tends to make thee wise and ver­tuous: for as nothing is more necessary for thee, nothing more delightfull; so, if it be seriously studied and tho­roughly digested, it will a­bundantly reward thy pains, with prosperous success in all thy undertakings; and never put thee in hope of any thing, which shall not answer thy expectation.

15. Lay not wait, O wicked man, against the dwelling of the righteous: spoil not his resting-place.

15. It is possible indeed that a good man's condition may be very mean, nay afflic­ted sometime in this world: [Page 410] but let not that tempt the wicked subtilly to contrive to ruin, much less by open violence to disturb his inno­cent repose; nay, cast him out of his small habitation, with which he is contented:

16. For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.

16. For though a good man should meet with so many troubles, that thou imaginest he cannot fail to perish in them: he shall o­vercome them all, and flou­rish again; when the wicked shall sink under the calamity that befalls them, and never be able to recover out of it. See Arg. [f]

17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth:

17. It is a great piece of wisedom and vertue also, to pity others in their trouble, and not to shew any sign of joy and mirth, when thou seest any man, though he be thy enemy, in a calamitous condition: no, not so much as (upon thy own account) to take any inward pleasure in his downfall.

18. Lest the LORD see it, and it displease him, and he turn away his wrath from him.

18. For though no body sees it, God doth; and such inhumane affections are so [Page 411] displeasing to Him, that they may provoke Him to trans­late the calamity from thy enemy unto thee: and there­by damp thy sinfull joy with a double sorrow; first to see him delivered from his trou­ble, and then to find thy self involved in it.

19. Fret not thy self because of evil men, neither be thou envious at the wicked.

19. Let not thy anger kindle (or if it do, quench it presently, that it may not tempt thee to impatience) when thou seest naughty men thrive and prosper: and do not imagin them to be happy men, and thereby be provoked to follow them, in their impious courses. See Arg. [g]

20. For there shall be no reward to the evil man, the candle of the wicked shall be put out.

20. For though a wicked man may live bravely for a time, yet it shall end quite otherways than he expected: and his splendour (such as it is) if not in his own days, yet in his posterity, be ut­terly extinguished.

21. My son, fear thou the LORD, and the king: and meddle not with them that are given to change.

21. Take care therefore, my dear Child, that thy Re­ligion (which teaches thee in the first place to worship, [Page 412] reverence, and obey the great Lord and Governour of all the world) make thee hum­bly obedient to the King, as God's Vicegerent here on earth: and have nothing to doe with those, whose dis­content with the present state of things, or their love of novelty, makes them af­fect a change of Government; and depart from their duty both to God and man. See Arg. [h]

22. For their calamity shall rise suddenly, and who knoweth the ruine of them both?

22. For an unexpected and dreadfull calamity shall una­voidably and violently seise on them: but when, and how either God or the King will punish them none can tell; or what terrible venge­ance they will take, both up­on those that move rebellion, and those that associate with them. See Arg. [i]

23. These things also belong to the wise. It is not good to have re­spect of persons in judgment.

23. These things also that follow, belong to the wise and vertuous conduct of thy life. It is a very evil thing, if thou art a Judge, to con­sider the quality of the per­son (either his greatness, or [Page 413] his relation, or the friendship thou hast with him, &c.) and not the merits of the cause, that is brought before thee.

24. He that saith unto the wic­ked, Thou art righ­teous; him shall the people curse, nations shall abhor him.

24. And whoever he be, that contrary to the plain evidence which is given in against the wicked, shall pro­nounce him innocent, and make a bad cause to be good; the whole Country shall curse him, and wish the Divine vengeance may overtake him: nay, other Nations, who hear of his unjust proceedings, shall have him in great detesta­tion.

25. But to them that rebuke him shall be delight, and a good bles­sing shall come up­on them.

25. But they that give a check to vice and wicked­ness, by punishing evil doers according to their deserts, shall not onely have inward satisfaction in their own mind; but increase of joy, by hearing others speak well of them: nay, God himself, the fountain of all good, shall plentifully bestow his blessings upon them.

26. Every man shall kiss his lips that giveth a right answer.

26. It is not onely justice but kindness, to pass a righ­teous Sentence, without fear [Page 414] or favour; and upon all oc­casions to speak appositely and consonant to truth: and as such persons give others a singular pleasure, so they shall be beloved most dearly, and honoured by all.

27. Prepare thy work without, and make it fit for thy self in the field; and after­wards build thine house.

27. Doe every thing in order: and first mind those things which are most ne­cessary; contenting thy self with a little hutt in the field, till thou hast gotten an estate, by a carefull improvement of thy pasturage and of thy tillage: and then it will be timely enough to build thee an house, and to bring a wife into it.

28. Be not a witness against thy neighbour without cause: and deceive not with thy lips.

28. Do not testifie any thing against thy neighbour rashly, much less when thou hast no ground at all for thy accusation; nor seduce any body into a false opinion of him, by crafty insinuation; much less suborn them se­cretly by promises of rewards, to say that which is not true of him; when outwardly thou carriest thy self fair to him, and pretendest to be his Friend.

29. Say not, I will do so to him as he hath done to me: I will render to the man accor­ding to his work.

29. Suppose he hath been injurious in that kind to thee heretofore, and thou hast now an opportunity to be reven­ged; let not that tempt thee to resolve with thy self to doe to him, as he hath done to thee: taking upon thee that, which God hath decla­red belongs to Himself alone (XXXII. Deut. 35.) to re­compence unto him, accor­ding to his deservings.

30. I went by the field of the slothfull, and by the vineyard of the man void of understanding:

30. And, to that which I have just now said ( v. 27.) concerning diligence, I will add this observation; which I my self made, as I took a view of the state of my Sub­jects: among whom I found one so lazy and void of con­sideration; that though he had good land in the field, and a fruitfull vineyard;

31. And lo, it was all grown over with thorns, and nettles had cove­red the face there­of, and the stone­wall thereof was broken down.

31. Yet, such was his wretched sloth, instead of corn I was surprised with the sight of thorns and thistles, which had overrun his whole field; nor was there any thing but nettles to be seen in his vineyard: or if there [Page 416] had been any fruit in either, it would have been lost for want of a fence; which was faln down, and laid all open to the beasts of prey.

32. Then I saw, and considered it well: I looked up­on it, and received instruction.

32. Which rufull spectacle so deeply affected my heart, and brought so many thoughts into my mind; that I learnt, by beholding those miserable effects of idleness, to cure that vice in my self, and to cor­rect it in others.

33. Yet a little sleep, a little slum­ber, a little fol­ding of the hands to sleep:

33. And I cannot doe it better, than in those words before used (VI. 10, 11.) If thou wilt not rouse up thy self, O sluggard, but, rolling thy self on thy bed, ridicu­lously desire thy pains may be spared, and that thou mayst still be suffered with­out any disturbance to enjoy a little more sleep, and to lay aside all care of thy busi­ness, when thou hast loyte­red too long already;

34. So shall thy poverty come, as one that travel­leth; and thy want as an armed man.

34. Then poverty shall come swiftly (though in si­lent and unobserved paces) upon thee; and, before thou art aware, leave thee as na­ked, [Page 417] as if thou wert stript by a high-way man: nay, the most extreme want and beggary shall unavoidably seise on thee, like an armed man, against whom thou canst make no resistance.

The End of the Second Part of the Book of PROVERBS.

THE THIRD PART Of the BOOK of PROVERBS.

CHAP. XXV.

ARGUMENT.

[a] Here begins the THIRD PART of the Book of Proverbs; which are a Collection made by some belonging to Hezekiah: and acknowledged here (in the entrance of the Book) as well as the former, to be Solomon's. Who spake a great many Proverbs (we reade 1 King. IV. 32.) which no doubt were pre­served by his Successours in a Book; if he did not set them down there himself. Out of which Volume, some good men had selected such as they thought most usefull for the people: and besides those in the foregoing Chapters, which had been compiled, either in his own days, or soon after; these also [Page 419] which follow, were thought good to be added in the days of Hezekiah. Who restoring the service of God in the Temple to its purity and splendour (2 Chron. XXIX. 3, &c. XXX. 1, &c. XXXI. 2, 3, &c.) took care in all likelyhood for the better instruc­tion of the people in piety, to revive the Schools of the Prophets also: and to press them (as he had done the Priests) to doe their duty faithfully; in teaching the Laws of God, and informing the people in all things that might be profitable for them.

Out of which Schools some were chosen, it is probable, to attend the King himself; who are called his men or servants: who out of their great zeal to promote usefull learning, culled out more Proverbs from among that great heap of three thousand (which would have been too great a bulk to have been all published, and perhaps all of them not concer­ning manners, or good government) and such especially as they saw would doe good to the Prince as well as to the people: of which na­ture are those that are put into this Collecti­on; many of which belong to the right admi­nistration of the publick affairs. I am not able to produce express authority for all this; but I think it may be fairly conjectured from those words, 2 Chron. XXXI. ult. where we reade of the pains Hezekiah took, about the Law, and about the Commandments; as well as about the service of the house of God.

[Page 420] But who the persons were, that he employed in transcribing these Proverbs out of the ancient Records, is more obscure. Some of the He­brews say, Shebna the Scribe, and his Offi­cers or Clerks that were under the principal Secretary. Others add Eliakim and Joah (who are joyned together with him in 2 King. XVIII. 26, 37.) Others fancy them to have been Esaiah (a person of great quality, near of kin to the King, and very familiar with him) together with Hoseah and Micah; who all lived in the days of Hezekiah, and might possibly undertake this excellent Work. In which they insert some things, which are to be found, in the foregoing parts of this Book, in words but little different, as v. 24. of this Chapter, and Ch. XXVI. 13, 15, 22. and other places; of which I cannot stay here to give an account.

[b] They begin the Book with a Sentence, which the Lord Bacon applies to all the learning and wisedom of Solomon. ‘"In which, saith he, Solomon challenges nothing to himself, but onely the honour of the inquisition, and invention of Truth: which it is the glory of God to conceal, and the glory of a King to find out. As if the Divine Ma­jesty took delight to hide his works, to the end to have them found out; and as if Kings could not attain a greater honour (or pleasure or recreation either) than to employ themselves in that business: con­sidering [Page 421] the great command they have of wits, and means; whereby the investiga­tion of all things may be effected."’ Thus he L. VI. of the Advanc. of Learn. Ch. 6.

Which is a very ingenious gloss; if we refer both parts of the Sentence to one and the same matter: tacitely admonishing Hezeki­ah, and in him all succeeding Kings, not to spend their time in any thing so much; as in searching after truth; and indeavouring to understand not onely the secrets of Govern­ment, but of the Laws of God, and of all his Works: that they may not be imposed upon by false colours and deceitfull glosses; which cunning wits are apt to put upon causes that are brought before them; nay, upon the Book of God it self.

But if the words be well examined, they will be found to speak rather of different matters; which God conceals, and into which Kings penetrate. By which some understand one thing, and some another: but taking the word Elohim to relate to God's Government of the World; that which I have said in the Paraphrase, seems to me nearest to the business. And Jansenius his exposition is not forced; who discourses to this purpose. It is part of God's glory that he need search in­to nothing; because He perfectly knows all things: and yet need not declare that He takes notice of every thing (because he can doe it when he pleases) but rather seem to [Page 422] dissemble his knowledge; in which he won­derfully declares his patience and long suffe­ring towards us. But Kings on Earth must not herein imitate Him; for it is their ho­nour to search diligently and enquire into the state of their Kingdom; and to correct pre­sently what they find amiss; lest it be out of their power, when it is strengthened by long custom and numerous offenders. But especi­ally in difficult and intricate businesses, cove­red with darkness and obscurity, perplexed with many windings and turnings, and with crafty and subtil conveyances; there to spy light, and by wisedom and diligence to rip up a foul matter, and searching the cause to the bottom to make a discovery of all, is a thing most worthy of a King, and tends high­ly to his honour. In short, as it makes for the glory of God, that he need enquire in­to nothing; but, when he knows all things, yet conceals that knowledge: so, on the contrary side, it makes for the glory of Kings, that when they are forced to confess, that they are ignorant, as well as other men, of many things; they make such diligent enquiry, that they discover and detect those things, which others have intangled, and would have buried in darkness.

To some such purpose, all Interpreters expound these words, save one: who refers both part of the Sentence to Kings (understanding by Elohim, Gods, Judges and Princes) in this [Page 423] sense; wise Kings preserve the reverence which is due to their persons and place, by concealing carefully their own intentions and counsels; and by finding out the de­signs of other men. Thus Maldonate; which I mention, because it is a great truth, though not the sense of the words; but rather the meaning of the following verse, v. 2.

[c] Which concerns Kings also, as some of those that come after likewise do (which would in­cline one to think this Part of the Book of Proverbs, was particularly collected for the use of Hezekiah) and hath received this gloss from the same great man I named be­fore, the Lord Bacon: who gives this as one of the chief reasons, why the hearts of Kings are inscrutable, because, ‘"they being at the very top of humane desires, have not, for the most part, any particular ends proposed to themselves (none at least to which they ve­hemently and constantly aspire) by the site and distance of which ends, we may be di­rected to take the measure and scale of the rest of their actions: whereas there is no private person, who is not altogether like a Traveller, that goes intently aiming at some certain terms of his journey, where he may stay and rest: from whence one may probably conjecture, what he will doe, or not doe. For if any thing conduce to the end at which he aims, it is likely he will doe it; but if it cross his design, he will [Page 424] not. Therefore he passes this judicious ob­servation, upon the whole: that Princes are best interpreted by their natures, and private persons by their ends." Adv. of Learn. B. VIII. Ch. 2.’

But from hence also he observes (in his first Book) that it is best not to be too inquisitive to penetrate into the hearts of Kings: since we are so ignorant of the things we see with our eyes every day: which the custom of the Le­vant aims at, that makes it an heinous offence to gaze and fix their eyes upon Princes: which is barbarous in the outward cere­mony, but good in the moral: For it be­comes not Subjects to pry too far into their Princes counsels. But it may as well check the ambition, as the curiosity of private per­sons; because they can hardly be sure of that favour, which they may imagin their Prince hath for them: there being such depths in their inclinations and affections as they can­not sound.

But in the next verses Princes are admonished that there is no policy like true Vertue, to support their Thrones: and that in order to it they should not keep so much as one ill man about them: who oft-times corrupts the whole Court, and disturbs the whole Kingdom.

[d] And in the next verse he admonishes Sub­jects, not to be vainly ambitious; nor bold and forward to thrust themselves into Offices, or into a rank that doth not belong to them: [Page 425] but to be modest, especially in the Prince's presence; and (according to our Saviour's rule) to be invited to honour, rather than greedily seek it. And withall he secretly commends to Kings, the care of keeping up their state and dignity: not suffering every body to intrude into their presence, but gi­ving a check to proud, bold and sawcy persons.

Then follow private instructions, not to be too forward to go to Law; and when we do, to manage Suits fairly, without aspersing those with whom we contend; and without brea­king the Laws of Friendship: which require us, not to discover the secrets wherewith ano­ther hath intrusted us, ver. 9, 10.

[e] In the eleventh verse I have followed Mai­monides his interpretation of the word Ma­skijoth; in his Preface to his More Nevo­chim. And it being doubtfull, whether by apples of gold, he mean, apples that look like gold, or apples made of gold; I have ex­pressed both.

[f] But I must not give a particular account of every verse; and therefore I shall onely add, that I have taken the meaning of the 16. and 17. verses to be, that moderation is good in all things, especially in those that please us: As honey doth; which was so plentifull in those Countries (as it is in many other) that it was ordinarily found in the woods, and holes of rocks, &c. as may be seen in Bochart. L. IV. C. 12. P. 11. De Sac. Animal.

[Page 426] [g] In the 20th verse I have followed Melanc­thon in what he observes out of Pliny concer­ning nitre (whose nature is not now well known) that it is exasperated by vinegar or lime. But in the latter end of the verse, I have kept to our Translation, which by leb ra un­derstands an heart ill affected by grief or sor­row: which he takes literally for an evil or wicked heart. And makes this the meaning (which some others have followed) that per­tinacious sinners, are made more furious by admonitions.

In all ancient Translations there follows after this verse, this Sentence. As a moth in a garment or a worm in wood; so is heavi­ness in the heart of man. But S. Hierom, in the latter end of his Commentaries upon Esaiah, tells us that it was sub obelo in O­rigen's Works, where he noted all superfluous additions, with that mark.

[h] I must not omit neither, that the 23d verse, will admit of a quite contrary sense, to that in our Translation; and is by some ren­dred thus; As the north wind begetteth rain (for so it doth in some Climates) so a backbiting tongue raiseth up anger and in­dignation (which appear in the countenance, both of him that believes the calumny, and of him that is calumniated; when be knows how he is abused.)

[i] There is no great difficulty in v. 26. But Interpreters are divided about this, whether [Page 427] he speak of a just man's falling into sin; or into some calamity. Melancthon understands the latter, and makes this the sense, that even wise mens minds are extremely troubled, when they see the wicked prevail against the vertuous: of which he gives a great many examples. But I have taken in both; and have referred it also to all manner of suffe­rings, and not restrained it to publick inju­stice, as the Lord Bacon doth; who hath this excellent observation upon the place (Book VIII. Ch. 2. Parab. 25.) This Pa­rable teaches us, that States and Republicks must above all things beware of an unjust and infamous Sentence, in any cause of great importance; especially where the in­nocent is not absolved, but he that is not guilty condemned. For injuries ravaging among private persons do indeed trouble and pollute the streams of Justice, yet one­ly as in the smaller rivulets: but such unjust judgments, as I mentioned, from which examples are derived, infect and distain the very fountain of Justice. For when the Courts of Justice side with Injustice, the state of things is turned, as into a publick Robbery; & Homo homini fit lupus, and one Man preys upon another.

[k] With this verse, de Dieu connects the next v. 27. and gives the easiest account that I find any where, of the Hebrew Text: onely translating that particle, but; which we [Page 428] translate so; as it is often taken in the Scrip­ture. And his sense is this; ‘"Though the just may be trampled under foot for a while by the wicked, yet their glory shall not pe­rish: but remain so fresh and sweet, that it shall be a glorious thing to enquire into their glorious actions."’ So he would have the verse translated thus, to eat much honey indeed is not good; but to search out their glory ( viz. of just men) is glory. And if we take the verse by it self, then the sense may be this, as the Belgick Interpreters translate it (of whom, he, if I mistake not, was one) to eat much honey is not good: but to search into excellent things is a great com­mendation; and we cannot therein easily offend by excess: which is quite contrary to the Vulgar Latin, whose sense and meaning (though not the words) may be defended, even without repeating the word not, as we do in our Translation: in this manner. As honey, though pleasant to the taste, oppres­ses the stomach, if it be immoderately used: so upon a curious search into things sublime and glorious (though they be most sweet and desirable to our understanding) we shall find our selves overwhelmed with a greater glory than we can bear. And so the latter part of the verse, should word for word be thus translated: The search of their glory ( viz. of things as sweet as honey, but tran­scending our knowledge) is glory: viz. too bright for our weak minds.

[Page 429] [l] The last verse, which in the Hebrew be­longs to all men, whose passions are unruly, is by the Vulgar restrained to him, that cannot command his tongue: which is part of the sense. For as men may go out of a City with­out Walls when they will; so every thing is blurted out by him, even the greatest secrets; and by too much liberty he disobliges others and undoes himself.

1. THese are also pro­verbs of Solomon, which the men of Hezekiah king of Judah copied out.

1. BEsides the foregoing lessons sententiously delivered by Solomon; these also were collected out of his Works, by some of the Ser­vants of that good King He­zekiah: who setting himself with all his heart to reform the people of Judah; among other things wherein God blessed his endeavours (2 Chr. XXXI. 21.) caused these Pro­verbs to be transcribed, out of the ancient records, for their fuller instruction. See Arg. [a]

2. It is the glo­ry of God to con­ceal a thing: but the honour of kings is to search out a matter.

2. The Almighty Crea­tour and Sovereign of the world declares his superemi­nent Majesty, Authority and Wisedom (which cannot be ignorant of any thing) and [Page 430] procures to himself the grea­test veneration, by concea­ling the reasons of his decrees, and of his judgments: But earthly Princes, whose know­ledge is very imperfect, doe themselves the greatest ho­nour, when they decree and judge nothing but after the strictest search and examina­tion; and give the clearest reason for their proceedings. See Arg. [b]

3. The heaven for height, and the earth for depth, and the heart of kings is unsear­chable.

3. It is as impossible for vulgar minds to penetrate in­to the secrets of State, and understand the counsels and designs of wise Princes (and the various ways and means whereby they project to ef­fect their ends) as it is to know how far it is from hence to the highest heavens; or how far to the centre of the earth, upon which we tread. See Arg. [c]

4. Take away the dross from the silver, and there shall come forth a vessel for the finer.

4. As when the Finer hath separated the dross from the silver, it will become so pli­able, that he may cast or work it into what form he pleaseth:

5. Take away the wicked from before the king, and his throne shall be established in righteousness.

5. So let the King not onely remove the wicked (who are the scum of the Nation) from his counsels and company, but punish them severely; and his peo­ple will be easily moulded to righteousness, piety and all manner of vertue: which will settle his Kingdom in peace, and make his Govern­ment durable.

6. Put not forth thy self in the pre­sence of the king, and stand not in the place of great men.

6. And among other ver­tues, learn humility and mo­desty, if thou art a Subject; though never so rich: and do not make thy self taken notice of, by too splendid an appearance at Court; much less by intruding thy self in­to the place, where none but the great Officers or Nobles ought to come. See Arg. [d]

7. For better it is that it be said unto thee, Come up hither: then that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.

7. For it will be much more for thine honour, and thy satisfaction too, if stan­ding at a distance, thou art invited to come up higher (whither of thy self thou durst not presume to go) than to have a check given thee for thy forwardness, [Page 432] and to be disgracefully thrust out of the presence of the Prince; unto whom thou hast adventured to approach too near.

8. Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neigh­bour hath put thee to shame.

8. Take some time to con­sider well, both the goodness of thy cause, and its weigh­tiness, and how to manage it; before thou bring an ac­tion at Law against thy neighbour: lest in conclusion thou wish it had not been begun; when he puts thee to open shame, by shewing thou hast impleaded him wrongfully, or for a trifle.

9. Debate thy cause with thy neighbour him­self; and disco­ver not a secret to another.

9. Nay, let me advise thee, though thy cause be just and good (yet the event being doubtfull) to debate things privately, and if it be possible to make up the dif­ference between your selves; especially if it be about a se­cret business, which ought not easily to be divulged: or if it cannot be composed, yet let not hatred or anger provoke thee to discover o­ther secrets, merely to dis­grace thy adversary, when [Page 433] they appertain not to the cause.

10. Lest he that heareth it put thee to shame, and thine infamy turn not a­way.

10. Lest not onely every one that heareth, reproach thee for thy perfidiousness; but he be inraged to retort such infamous things upon thee, as shall stick so close, that thou shalt never be able to wipe off the dirt, nor re­cover thy credit, as long as thou livest.

11. A word fit­ly spoken, is like apples of gold in pictures of silver.

11. A word of counsel, reproof or comfort hand­somely delivered, in due time, and place, &c. is no less gratefull and valuable; than golden balls, or beauti­full apples, presented in a silver net-work basket. See Arg. [e]

12. As an ear­ring of gold, and an ornament of fine gold, so is a wise reprover up­on an obedient ear.

12. A good man will not think himself reproached, but rather obliged by a pru­dent reproof: which meeting with an attentive, conside­ring and patient mind, makes a man receive it so kindly; that he esteems him who be­stows it, as much as if he had hung a Jewel of gold in his ear, or put the richest [Page 434] ornament about his neck.

13. As the cold of snow in the time of harvest, so is a faithfull messenger to them that send him: for he re­fresheth the soul of his masters.

13. A trusty messenger (or Embassadour) that faith­fully and dextrously, executes his commission, to the satis­faction of the persons that sent him; is as welcome, when he returns, as the col­dest drink or air is to the Reapers in the time of har­vest: for he revives the spi­rit of his Masters, who were ready to faint, with fear of ill success in his business.

14. Whoso boa­steth himself of a false gift, is like clouds and wind without rain.

14. He that raiseth high expectations by promising much, and then deceives them by performing little or nothing; leaves him, that depended on these promises, as sad as the Country people are; after the clouds have made a great shew, and the wind a great sound, but are followed by no showres of rain.

15. By long forbearing is a prince perswaded, and a soft tongue breaketh the bone.

15. It is not prudent vio­lently to oppose a Prince in his resolutions; who will more easily yield to reason, if one give way to his heat, and patiently expect the fit­test [Page 435] time to represent things to him: but this must be done also with soft and ten­der language; which is apt to bow the stiffest minds, and work upon the hardest hearts.

16. Hast thou found hony? eat so much as is suf­ficient for thee, lest thou be filled there­with and vomit it.

16. All pleasures should be used like honey; which, when it offers it self, eat as much as suffices thee for thy refreshment, not as much as thou desirest: for as mode­rately taken it strengthens the body, and prolongs life; so too much of it disturbs the stomach, and turns the plea­sure into pain and torment. See Arg. [f]

17. Withdraw thy foot from thy neighbours house: lest he be weary of thee, and so hate thee.

17. Which is wholsome advice, even in the enjoy­ment of a good Neighbour, or Friend (the sweetest thing in the World) do not upon every light occasion interrupt his weightier affairs: lest ha­ving too much of thy com­pany, it grow not onely troublesome but loathsome to him; and his love turn into hatred of thee.

18. A man that beareth false wit­ness against his neighbour, is a maul, and a sword, and a sharp arrow.

18. There is nothing more pernicious than him, that makes no conscience of bea­ring false witness against his neighbour: whose tongue a­lone serves him instead of a maul to beat down a man's fame, or break in pieces his estate; nay, instead of a sword, to take away his life; and of a sharp arrow, to de­stroy him not onely when he is near, but much more when he is afar off, not able to an­swer for himself.

19. Confidence in an unfaithfull man in time of trouble is like a broken tooth, and a foot out of joynt.

19. As a broken tooth or leg out of joynt, not onely fails a man, when he comes to use them, but likewise puts him into pain; so doth a faithless person serve them that depend upon him, when they have the greatest need of his help: and such also is the confidence that a faith­less person himself places in riches, or craft, or great friends, &c. which some time or other will disappoint him to his great grief, when he expects the most from them.

20. As he that taketh away a gar­ment in cold wea­ther, and as vine­ger upon nitre: so is he that singeth songs to an heavy heart.

20. It is as improper to sing pleasant songs to a man full of grief, as to take away his garment from him in sharp weather, or to pour vinegar upon nitre: for as the one increaseth his sense of cold, and the other irri­tates the nitre: so such un­seasonable mirth makes a sad man's heart, far more heavy and sorrowfull than it was before. See Arg. [g]

21. If thine e­nemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink:

21. If he that hates thee be hungry or thirsty, or wants any other necessaries, take that opportunity to express thy kindness to him; by suc­couring him in his need, and thereby preserving him from perishing.

22. For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.

22. For if he have the least spark of goodness in him, it will work a change in his mind; and make him throw off all his enmities: or if it have the contrary effect, he shall have so much the sorer punishment; and thou shalt not lose thy reward, which the Lord himself will give thee.

23. The north­wind driveth away rain: so doth an angry counte­nance a backbiting tongue.

23. As the sharpness of the North wind scatters clouds, and drives away rain; so a severe countenance, full of indignation against him that traduces his neighbour secretly, not onely gives a check, but puts a stop, to his slanderous tongue: which would not tell such lies, if they were not greedily recei­ved. See Arg. [h]

24. It is better to dwell in a corner of the house-top, than with a braw­ling woman and in a wide house.

24. It is more desirable (as was said before XXI. 9.) to dwell poorly, inconveni­ently, and alone in the open air, exposed to all the inju­ries of the weather; nay, to be coopt up in a little corner on the house top; than to have a spacious habitation and numerous family, gover­ned by a contentious, braw­ling wife: whose perpetual scoldings within doors, upon all occasions, is far worse than the thunder, lightning and blustering winds, which may molest him without.

25. As cold wa­ters to a thirsty soul: so is good news from a far country.

25. Good and certain news, especially from a far Country (from whence it is [Page 439] hard to have any true intelli­gence) is as gratefull to him, that longed to hear of his Friends there, as cool water is to a thirsty Traveller; e­specially when he meets with it in remote and unhabited places, where he did not ex­pect it.

26. A righte­ous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.

26. A truly religious, just and charitable man, is such a blessing unto all about him, that they suffer no less when he is oppressed (and thrown out of authority) by the vio­lence or craft of wicked men, or when he disgraces himself by any foul sin, or loses his courage and dare not oppose impiety; than they do, when dirt and filth is cast into a publick Fountain; or a spring is stopped up, or corrupted and made useless. See Arg. [i]

27. It is not good to eat much hony: so for men to search their own glory, is not glory.

27. Honey is very plea­sant to the taste; but to eat much of it (as was said be­fore v. 16.) is so far from being wholsome, that it is hurtfull: and in like manner to hunt greedily after honour [Page 440] and glory, of which men are very desirous, proves at last not honourable, but re­proachfull to them. See Arg. [k]

28. He that hath no rule over his own spirit, is like a city that is broken down, and without walls.

28. He that cannot go­vern his passions, especially his anger, but suffers them to break out upon all occa­sions, lies open to innume­rable mischiefs; like a City unwalled, or whose fortifi­cations are decayed; which is exposed to the rapine of every enemy. See Arg. [l]

CHAP. XXVI.

ARGUMENT.

[a] This Chapter begins with a tacit Admoni­tion unto Kings (for whose use principally this last Part of the Book of Proverbs was collected, as I noted in the beginning of the foregoing Chapter) to be very carefull in dis­posing preferments onely to worthy persons. For bad men are made worse by them; and they doe as much hurt to others, by the abuse of their power to the discouraging of vertue, [Page 441] and promoting vice, as snow or hail doth to the fruits of the earth, when they are ripe and ready to be gathered. So that we may make this Aphorism out of Solomon's words, that the blending of summer and winter, would not cause a greater disorder in the natural world, than the disposal of honour to bad men (and consequently throwing contempt upon the good) doth in the world moral: where wicked men when they are in power, if they can doe no more, will at least pronounce Anathema's against those that do not deserve it.

[b] So the Hebrews understand the next verse; which I have extended further: and trans­lated also those two words zippor and deror, a sparrow and a wild pigeon (see LXXXIV. Psal. 3.) For deror signifying here a parti­cular bird; in all likelihood zippor doth so too: and then all agree it signifies a sparrow, as the other ( Bochart. hath proved) doth (not a swallow but) a ring-dove, or turtle, or some of that kind; which are famous for swiftness and strength of flight. And the meaning of this verse is, that curses which fly out of mens mouths causelesly, shall no more alight where they would have them; than a sparrow which wanders uncertain­ly, or a dove that flies away swiftly, will settle according to their direction: or thus, such curses fly as swiftly as those birds (whose property it is to wander and fly up [Page 442] and down) over the head of him against whom they are directed; and never touch him.

Melancthon by curses in this place understands calumnies; of which the world is too full: which shall not rest upon a good man long, before they be confuted. But he himself is forced to confess that sometimes they doe great mischief first; and instances in Joseph, Palamedes, Aristides, Theamenes and Socra­tes; who lost his life by this means. After which, he observes, the Tragedy of Palame­des being acted (in which the Poet bewailed the death of the best of the Greeks, who sung like a sweet nightingale, but hurt no man) the Citizens expelled the accusers of Socrates out of Athens. But this doth not so well a­gree with the Hebrew word; which signifies such evil speaking, as amounts to a curse: which the Wise man saith shall not rest upon a man when it is causeless, but fly away like a bird that settles no where till it comes to its proper place: As the curse returns many times, and settles upon him that made it, when it lights not on him that was cursed: which sense, one reading of the Hebrew words expresses plainly enough: and there­fore I have not omitted it.

[c] After which observations, there follows another to shew, that a leud fool should ra­ther be sent to a house in correction, than have any preferment, v. 3. Nothing less [Page 443] will cure him, as it follows v. 4, 5. where he admonishes us, how vain it is to hold any discourse with him; any further than merely to shew that he is a fool; and if it be possible to confute (not what he says but) the vain opinion he hath conceived of himself. Saint Cyprian hath given a good account of these two verses, in the beginning of his Letter to Demetrian: who having babled a long time against Christianity, like a mad man, with loud clamours onely and no sense, the good Father thought fit to answer him with neg­lect, and overcome rage with patience; thin­king it to no more purpose to go about to re­press an irreligious man with Religion, or restrain a mad man with meekness, than to offer light to the blind, or speak to the deaf, or reason with a brute. But when Demetri­an at last offered something that lookt like an Argument, S. Cyprian could not any longer keep silence; lest his modesty should be thought distrust of his cause; and whilst he disdained to refute false criminations, he should seem to acknowledge the crime.

Melancthon wholly refers both verses to reproa­ches and calumnies: which he shews it is fit, either utterly to neglect; or to confute in a few words.

[d] Then the Wise man proceeds to shew, that such a fool is very unfit to be so much as sent on a message: which he will neither deliver right, nor return a good answer. The first [Page 444] seems to be expressed by cutting off the legs; as much as to say, a business committed to such a person, will no more proceed, than a man can go without legs: the latter by drin­king in injury; as much as to say, instead of having satisfaction in what he desires, he must be content to swallow abundance of af­fronts and ill dealing.

[e] After this follow several other observations about Fools; in some of which, there are words of no small difficulty: which I cannot here par­ticularly explain, as some may desire, because it would take up too much room. But I have expressed the sense of them, as well as I could, in the Paraphrase. As for example, the word Dalju v. 7. signifying something of ele­vation or lifting up, I have explained dan­cing; than which nothing is more unsutable to a lame man: as speeches full of reason in themselves, are most absurd, when witlesly applied by a fool.

[f] And the word Margoma, in the 8th verse, which is very variously translated by Inter­preters, I have expressed in two senses of it: but look upon it as superfluous to trouble the Reader with what learned men (such as Sca­liger and Selden, &c.) have written concer­ning the heaps of stones in the high-way, in­to which superstitious people were wont to cast one as they passed by, in honour of Mer­cury, &c. For I do not think this custom was as old as Solomon's time. Nor is it neces­sary [Page 445] to understand such a heap of stones, as covered the dead bodies of those who were stoned to death: but in general any heap of pebles; or else a sling, as the Chaldee and the LXX. whom we follow, expound it.

[g] And v. 10. the first word rab, great, may be applied either to God, or to a Prince: and that either good or bad. All which I have taken notice of; and expressed the dif­ferent senses wherein the word cholalti is used. But there is one signification more of the word rab, which the Lutherans generally follow (which I think fit to mention here, because I have not touched on it in the Paraphrase, and it makes no improper sense of the place) who take it for a Master in any sort of Art or Learning; and expound it thus: A master in his art forms all things excellently well: but he that hires a fool (or a bungler, as we speak) gives his money to have his work spoiled. Thus Melancthon; who takes it to be an Admonition belonging to prudence in the choice of fit persons for every business; not believing those that crack and brag what they are able to doe, &c. ex. gr. plurimi sunt impostores, qui volunt videri medici: plu­rimi indocti concionatores, qui adulantur vulgo aut potentioribus. And he heaps up many excellent sayings to this purpose, that men should meddle onely with that which they understand: concluding with this Ad­monition to the people, which they should al­ways [Page 446] remember; Ignorance makes men im­pudent. And thus Castalio took the word rab; but to this sense, A wise man does his business himself; and not by fools, who marr it all.

[h] Among other examples of the Wise man's observation v. 11. Melancthon mentions this; which is not commonly noted. The Sodomites being divinely delivered by the help of Abra­ham, who overthrew the Army that had spoiled them, and recovered the spoil; for­getting their former punishment and marvel­lous deliverance, ran furiously into more foul sins, wherein they utterly perished, by a most terrible vengeance.

[i] Then follow, after one observation concer­ning a conceited fellow, several observations about Sloth: some of which had been noted before in the foregoing parts of this Book, but are here put together by the men of Heze­kiah in some order; and with some additions. For here seem to be three degrees of sloth re­presented. The first, when a man is loth to stir out of doors, about his business in the field, v. 13. the second, when he is loth so much as to leave his bed, v. 14. and the third and highest, when he will scarce put his hand to his mouth, v. 15. by which hy­perbolical expression he most admirably sets forth the incredible laziness of some men; which increases upon them continually, if they will not shake it off. And yet so presump­tuous [Page 447] (he observes v. 16.) they are withall, that they laugh at those, who take a great deal of pains to be wise: and fancy themselves much wiser, because, without any pains, they can find fault sometime in other mens Works. Nay, this very thing perhaps, they think a piece of folly, to study hard; imagining it to be the greatest wisedom, to enjoy their ease and reap the benefit of other mens labours.

After which follows an Admonition against rash intermeddling in other mens affairs; against backbiters, and dissemblers; especially such as are malicious; and cover the malignity of their minds, under fair shews of love, or perhaps of Friendship. In several of which verses the words are capable of more senses than one; which I have endeavoured to knit together in the Paraphrase. An example of which I might give particularly, in v. 24. where the word jinnaker may be rendred ei­ther he pretends to be what he is not, or he is known to be what he is.

[k] And what Solomon says in the next verse concerning him that flattereth another, some extend to all wicked men; none of which are to be trusted: but, as one of our own Writers advises, though a wicked man have done thee seven courtesies, and promise fair for the eighth; yet do not trust him: for there are seven abominations in his heart. And though thou mayst think thou hast some hank upon him, do not depend upon it; [Page 448] for he can unfetter himself from them all, as Samson from the green withs and cords, wherewith the Philistins bound him, unless God mightily restrain him.

[l] But I onely observe one thing more; that the last verse is capable of this sense; which I have in part touched: A Lyar is not ca­pable to be a Friend; for if he be reprehen­ded, truth makes him hate the person that detects his falshood: if he be not reprehen­ded, his fulsome flatteries will alienate from him, the mind of his Friend.

1. AS snow in summer, and as rain in har­vest; so honour is not seemly for a fool.

1. AS snow or rain are so unseasonable, that they doe a great deal of hurt in summer time, when the fruits of the earth are ready to be gathered: so is digni­ty and authority very ill pla­ced in the hands of a fool or wicked man; who knows not how to use it, but will doe mischief both to himself and others with it. See Arg. [ a]

2. As the bird by wandring, as the swallow by fly­ing, so the curse causeless shall not come.

2. Though men are too prone in their passion to wish evil to others, or by mistake to pronounce solemn curses against them; yet there is no reason to fear such rash [Page 449] imprecations or unjust cen­sures: for they shall doe no harm (unless it be to him that makes them) but pass by the innocent like a sparrow, that wanders no body knows whi­ther; or a wild dove, than which few birds flie away more swiftly. See Arg. [b]

3. A whip for the horse, a bridle for the ass, and a rod for the fools back.

3. A horse that will not stir without a whip, and an ass that will not go without a goad, or will go onely his own way, without a bridle to turn about his stiff neck; are fit emblems of a senseless sot: who must be treated like a beast, and by smart punishments be excited unto his duty, to which he hath no list; and check't from run­ning into that evil, to which he is inclined.

4. Answer not a fool according to his folly, lest thou also be like unto him.

4. For words will not re­claim a wicked fool; with whom if thou hast occasion to contend, observe these two Rules: Answer him not at all, because it is to no pur­pose; at least, not in his own way, with bawling, railing and reproaches, which is to [Page 450] be as very a fool as himself. See Arg. [c]

5. Answer a fool according to his folly, lest he be wise in his own conceit.

5. But if he grow insolent by thy silence, fancying that he is unanswerable; then say so much onely as may serve to take down his presumpti­on, and make it appear that he is a fool: for nothing is more dangerous, than to let him go away with an high opinion of his own abilities.

6. He that sen­deth a message by the hand of a fool, cutteth off the feet, and drinketh da­mage.

6. He that sends a witless man, or one that minds no­thing but his pleasure, to treat about his business; shall be sure not onely to miscar­ry in it, but to suffer excee­ding great damage by his ill management. See Arg. [d]

7. The legs of the lame are not equal: so is a pa­rable in the mouth of fools.

7. A wise saying as ill becomes a fool, as dancing doth a creeple: for as his lameness never so much ap­pears, as when he would seem nimble; so the others folly is never so ridiculous, as when he would seem wise. See Arg. [e]

8. As he that bindeth a stone in a sling: so is he that giveth honour to a fool.

8. As a stone put into a sling, stays not long there, so is that honour thrown a­way [Page 451] which is bestowed upon a fool: who not knowing how to use his authority (unless it be to doe mischief, even to him that conferred it on him) it is as ill placed in his hands, as a diamond when it is cast into a heap of com­mon stones. See Arg. [f]

9. As a thorn goeth up into the hand of a drun­kard, so is a pa­rable in the mouth of fools.

9. It is as dangerous for a fool to meddle with a Proverb, as for a drunkard to handle a thorn; wherewith he hurts himself: but the sharpest saying, no more touches a fool with any compunction, though spoken by his own mouth; than the drunkard feels the thorn, when it runs into his hand, and gives him a grievous wound.

10. The great God that formed all things, both rewardeth the fool, and rewardeth transgressours.

10. The great God, who made all things, governs them also most wisely and equally; dispensing, for instance, his punishments sutable to mens sins, whether out of igno­rance, or of wilfull wicked­ness: whom a good Prince imitates; but a bad proves an universal grievance, by employing either fools or [Page 452] prophane persons in his ser­vice; who vex the rest of his subjects. See Arg. [g]

11. As a dog returneth to his vomit; so a fool returneth to his folly.

11. As a dog when he hath vomited up the meat which made him sick, is no sooner well but he returns to it and eats it up again; forgetting how ill it agreed with him: so an imprudent person commits the same er­rour over again, for which he formerly smarted; and a lew'd sinner shamelesly and greedily repeats the crimes, of which he hath repented as grievous and hurtfull to him. See Arg. [h]

12. Seest thou a man wise in his own conceit? there is more hope of a fool than of him.

12. Such a sottish person is hardly curable: and yet, if he be not altogether insen­sible of his folly, nor refuse admonition; there is more hope of his amendment, than of his who takes himself to be so wise and vertuous, that he despises his betters, and thinks he is above instruc­tion.

13. The sloth­full man saith, There is a lion in the way, a lion is in the streets.

13. He that hath no mind to labour, never wants pre­tences for his idleness: for [Page 453] his fancy represents such ter­rible and insuperable difficul­ties to him, as seldom hap­pen; and frights him with a vain conceit of them, when he might soon satisfie himself, there are none at all. See Arg. [i] See XXII. 13.

14. As the door turneth upon his hinges, so doth the slothfull upon his bed.

14. As a door turns to and fro upon its hinges, but ne­ver stirs from thence; so is a sluggard fixed to his bed: where he turns from one side to the other (and is uneasie even in his sloth) but still remains in his idle posture.

15. The sloth­full hideth his hand in his bosom, it grieveth him to bring it again to his mouth.

15. All things seem so hard to such a lazy wretch, that it is not easie to per­swade him to pull his hand from under his arm: but even this appears like a tire­some business, though it be onely to put his meat into his mouth. See XIX. 24.

16. The slug­gard is wiser in his own conceit, than seven men that can render a reason.

16. Yet one of these idle companions, whose wit serves him onely to prate, and carp at mens honest labours; takes himself to be much wiser than a great many able persons, who can give a satisfactory [Page 454] account of any thing that is proposed to them.

17. He that passeth by and meddleth with strife belonging not to him, is like one that ta­keth a dog by the ears.

17. As he that takes an an­gry dog by the ears, is in dan­ger to be bitten; whether he hold him, or let him go: so he that furiously ingages in other mens quarrels, whom he lights upon by chance, and in which he is not con­cerned, shall hardly escape the displeasure of one or both of them; which soever part he takes, or if he take nei­ther.

18. As a mad man who casteth firebrands, arrows, and death:

18. As he that throws flames, darts, or other dead­ly or destructive thing, and hides his malice by feigning himself mad; is far more dan­gerous than he that is mad indeed:

19. So is the man that decei­veth his neigh­bour, and saith, Am not I in sport?

19. So he is worse than an open enemy, who cun­ningly abuses his neighbour, and under a fair shew puts foul cheats upon him; and then asks him, why he re­sents it so heinously? for he was onely in jest; and in­tended merely to try how he would take it.

20. Where no wood is, there the fire goeth out: so where there is no tale-bearer, the strife ceaseth.

20. Look upon him as an incendiary, that carries tales and whispers false stories; and expell him from the fa­mily which he hath distur­bed by backbiting: for as the fire will go out, if you take away the wood that feeds it; so will quarrels and conten­tions cease, when he is thrust out of doors that blows up the flame.

21. As coals are to burning coals, and wood to fire; so is a con­tentious man to kindle strife.

21. Avoid also an angry man, who is hard to please, and apt to find fault with every thing: for provoking language as quickly passes into quarrels, as dead coals do into burning, or wood into fire, when they are laid upon them.

22. The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly.

22. But there is never need of greater caution, than when a whisperer makes a shew of harmless intentions, and of love and kindness, when he traduces others; nay seems perhaps to doe it very unwillingly, and with great grief of heart; and not without excuses also, for the persons whom he backbites: [Page 456] for his words are stabs, which give them the most deadly wounds; and sink deep into the minds of those that hear them. See XVIII. 8.

23. Burning lips, and a wicked heart, are like a potsherd covered with silver dross.

23. Ill and angry language sutes as well with ill will as silver dross with a piece of a broken pot: and he that stu­dies to hide his hatred under most affectionate words, will as certainly be detected and vilified; as a potsherd that makes a fair shew at a distance, when it is covered merely with the scum of silver.

24. He that hateth, dissembleth with his lips, and layeth up deceit within him.

24. And yet there is no­thing more usual, than for him that hates thee, to coun­terfeit the greatest kindness to thee; when he means thereby onely the more ea­sily and securely to deceive and undoe thee: though let him study never so much to disguise his inward rancour, he commonly lets fall some word or other, whereby it may be discovered; nay, it may be known sometime by his extraordinary expressions of Friendship, beyond all rea­son and measure.

25. When he speaketh fair, be­lieve him not: for there are seven a­bominations in his heart.

25. And thou wilt the more certainly discover it, if thou observest this Rule, not to be too credulous; no, not when he gives thee the kindest words, and beseeches thee to believe him: but to remember, that if hatred still remain in his heart, it will suggest to him the most de­testable designs against thee, and that without number. See Arg. [k]

26. Whose ha­tred is covered by deceit, his wicked­ness shall be shewed before the whole congregation.

26. And it were well, if such a man would think, that it is hard for him to carry on his malicious designs so craf­tily, but, though a private person may not be able to find out his wickedness, yet, when he comes to be exami­ned by the publick Council, some or other will discover it: and then that dissembled hatred, which he thought to have hid in secresie, will be openly exposed to the view of all the world.

27. Whoso dig­geth a pit, shall fall therein: and he that rolleth a stone, it will re­turn upon him.

27. For by the righteous judgment of God (as hath been anciently observed VII. Psal. 15 IX. 15.) the wicked [Page 458] are not onely disappointed in their designs, but involve themselves in that mischief, which they intended to doe to others: just like a man that falls into a pit, digged with his own hands; or that is crushed in pieces by a stone, which returns upon him, as he rolls it up a steep place for the oppression of a­nother.

28. A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruine.

28. A forger of falshood is not content to undoe o­thers by his calumnies, but his guilt makes him hate those men above all others; unless it be him that confutes his falshood and proves him a liar: whom he cannot en­dure, because he disables him from doing any farther mis­chief unto others; which is the design of all his glosing and flattering words, which prove at last the ruine of himself. See Arg. [l]

CHAP. XXVII.

ARGUMENT.

[a] This Chapter begins with a most usefull Admonition, of the inconstancy and uncertain­ty of all things here below: like to which there are a great many in other Authours, which several Writers have collected (but I shall not trouble the Readers withall) parti­cularly Melancthon: who observes that the Wise man here teaches us modesty; and pro­hibites these two great vices: confidence in our selves, or any thing we have; and rash undertaking unnecessary things, out of a foolish hope they will succeed according to our desires. Wise and good men should one­ly meddle within the bounds of their cal­ling; and depend also on God for his bles­sing: but not attempt things without just cause, presuming they can carry them as they please. Thus Pericles, says he, made an un­necessary War, for a slight reason; which many then judged ought to have been neglec­ted: and Alcibiades in like manner passed over into Sicily: and Hannibal made War upon the Romans: and Pompey would needs try his fortune (as they called it) in War, when he might have kept peace, upon honest conditions. All these were destructive to [Page 460] their Countries, and the Proverb was veri­fied in them [...], Vain men devise vain things, according as their desires lead them.

[b] And there is nothing more foolish than the vanity of praising themselves; which follows in the next verse ( v. 2.) and is noted by all Authours; who have many sharp sayings a­bout it, which I also pass over. But shall take notice (because it is still more usefull) what the same good man Melancthon ob­serves upon the third verse; that fools and unskilfull people are more apt to be angry than others: because they consider not the in­firmity of mankind, and that there are many errours of others which ought to be born with­all, and cured after a gentle manner: whence that true saying Imperito nunquam quicquam injustius est. But as Goodness is most emi­nent in God; who himself bears with many evils in us, and commands us to forgive and it shall be forgiven us: so wise men bend their minds to goodness and lenity; remem­bring the common infirmities of all men, their own as well as others. Nor can there be a more lively picture of the implacable spirit of a fool, than that which our Saviour him­self hath drawn in the Gospel; of a cruel Ser­vant, who when he had been forgiven sixty tonne of Gold by his Master, would not for­give his fellow servant an hundred pence, Matth. XVIII. This Sentence of Solomon [Page 461] therefore, saith he, admonishes us to avoid the company of fools, qui neque cognoscere neque ignoscere norunt; as well as to be so wise our selves, as to moderate our passions, and to be mindfull of humane weakness. For nihil magnum quod non est placidum, as Seneca speaks: like unto which he adds other sayings out of Homer and Pliny.

[c] In the next verse but one some think the Wise man speaks of such Friends as are too tender and delicate; and for fear of offending others, have not the courage to tell them of their errours: whom the great Lord Bacon follows; and thinks Solomon prefers an open Enemy before such a Friend: which I do not take to be the meaning; but shall here set down his excellent observation upon these words ( Adv. of Learn. Book VIII. Ch. 2. Parab. 29.) ‘"The Parable, saith he, repre­hends the soft nature of such Friends as will not use the privilege which Friendship gives them, in admonishing their Friends with freedom and confidence, as well of their errours, as of their dangers. For what shall I doe? says such a tender-hearted Friend, or which way shall I turn my self? I love him as dearly as any man can do another: and if any misfortune should befall him, I could willingly pawn my own person for his redemption. But I know his disposition; if I deal freely with him, I shall offend him; at least make [Page 462] him sad: and yet doe him no good. And I shall sooner estrange him from my Friendship, than reclaim him from those courses, upon which his mind is resolved: Such a Friend as this, Solomon here re­prehends as weak and worthless, and says that a man may reap more profit from a manifest Enemy, than from such an effemi­nate Friend. For he may perhaps hear that by way of reproach from an Enemy, which, through too much indulgence, was but faint­ly whispered by a Friend."’

[d] And one great reason why men are loth to tell others of their faults, is because they are wont to take it heinously. If men were more willing to receive reproof, others would more faithfully give it: of which the Wise man therefore admonishes us, v. 6. where the word Nataroth is so difficult, that it admits va­rious interpretations: some of which I have expressed in the Paraphrase. And made v. 7. a caution against the immoderate enjoyment of pleasures: which commend themselves to us, by their rarer use. As the next, v. 8. is a caution against unsettledness of mind, and discontent with our present condition; which, not onely spoils all our pleasures, but, often carries men restlessly to their ruine: where Melancthon suggests this usefull Me­ditation, that there is no condition of life, no function, without its cares, troubles and dangers; which makes men soon weary of it: [Page 463] according to the ancient saying, Optat ephip­pia bos piger, optat arare caballus. But the Wise man would have us understand, that nothing is more dangerous than this; and therefore to take care lest, tired and broken with disgusts, we lightly desert that kind of life, to which we are rightly called. All the ancient wisedom hath observed, that such de­sultory humours never thrive: about which they have many Proverbs, with which I shall not fill these Papers.

[e] After this follow some advices about Friend­ship, and other things; which have been no­ted before, in the foregoing parts of this Book. And then he seems, v. 14. to lay open the guise of Flatterers, who hope to curry favour with their Benefactours, by extolling their bounty with extravagant praises. So I have expounded that verse, not merely of those that praise others, but praise them for their kindness to themselves: as the word Barak properly imports. The intention of which is onely to get still more from them: which is commonly the end of all those, that praise others immoderately, for their rare qualities and perfections; hoping thereby to make them extraordinary kind to them, above all other men. Thus the Lord Bacon hath observed about this matter: whose gloss upon these words is this (in the forenamed place, Pa­rable 33.) ‘"Moderate and seasonable prai­ses, uttered upon occasion, conduce both to [Page 464] mens fame and fortune; but immoderate, streperous and unseasonably poured out, pro­fit nothing: nay, rather, according to the sense of this Parable, they doe much preju­dice. For, first, they manifestly betray themselves, either to proceed from too much affection, or from studious affecta­tion; whereby they may rather ingratiate themselves with him whom they praise by false commendations; than adorn his person by just and deserved attributes: secondly, sparing and modest praises commonly invite such as are present to add something of their own to the commendation: contra­riwise, profuse and immodest praises invite the hearers to detract and take away something that belongs to them: thirdly (which is the principal point) too much magnifying a man stirs up envy towards him: seeing all immoderate praises look a reproach to others, who merit no less."’

But beside this, I cannot quite pass by the gloss which some have made upon these words: who by jaschkem babbóker (which I have applied onely to their too much assiduity in praising others, as if one should say, from morning to night) understand making too much haste to praise men; when it is, as we speak, but early days with them: and they have made no progress in those vertues for which they are commended. And then [Page 465] the sense is, there is nothing more dange­rous, than to cry up men too soon, for their parts or for their vertues; before they be sufficiently tried, and have made a due im­provement: for this, instead of doing them service, proves many times their ruine: making them, that is, entertain a vain opi­nion of their own worth, and grow idle, or negligent, &c. and so dwindle away to no­thing.

[f] What he saith afterward of a railing wife, ver. 16. may be thus expressed, in short: There are three things that cannot be con­cealed; because they betray themselves: the wind, a strong persume, and a scolding wife: with which some joyn the next verse, v. 17. as a remedy for the mischief of a braw­ling wife; and thus render it: As iron is easily joyned with iron; so is a man with his equal. And therefore the best way for a man to avoid the trouble of a bad wife, is not to chuse one for his consort, because she is rich, or because she is beautifull onely; but because she is like him in humour, and inclination, and condition, &c. Thus the Ti­gurine Version. And de Dieu to the same purpose; who makes this Proverb, no more than that of like to like; which best agree together. But this is too narrow; and there­fore I have followed ours, and indeed all the ancient Translations: who take this to be of the same signification with another old saying, [Page 466] one man is no body: and therefore God hath formed us to have a communion with each other. The necessity of which is expressed in abundance of ancient Aphorisms; which admonish us to confer with others, and to hearken to the counsel and judgment of the wise. And daily experience shews us how dangerous it is [...], to be a man's own counsellour: and what is said of Arti­ficers may be applied unto all; every man is his own worst Master. To which purpose Melancthon alledges that of Euripides [...], conversation brought forth arts: when men, that is, not onely observed one anothers works; but conferred their thoughts together; and assisted one anothers inventions. ‘"And he pertinently observes, that the Christian Doctrine, in the begin­ning of the Reformation, was corrupted by those, who would not hear others: but ☞ skulk't like bats that fly the light; and devised new opinions out of their own heads, abhorrent from the approved form of Doc­trine. Tales multi nunc sunt, &c. There are many such now adays, who glory that they are [...], and admire their own dreams; refusing to hearken to the sound judgment of other men. But let us, saith he be obedient to such precepts as this: which includes in it, first Modesty, in consideration of our own frailty; and then Prudence, in advising with those, [Page 467] who may teach us that of which we are ig­norant. Thus he observes out of Synesius, that Apelles was wont to make Lysippus the Statuary, Judge of all his Pictures: and Lysippus on the other side, made A­pelles Judge of all his Statues; before they would expose them to be seen by others."’

[g] The next verse but one, v. 19. is under­stood so variously by Interpreters, that it is a labour to number their expositions: some of which are directly contrary to the other. For according as they take the face to be repre­sented in water; either perfectly, or so lu­bricously and moveably, that it is hard to discern what sort of face it is: so they make it either easie, or impossible to understand the hearts of other men. Melancthon took it in the latter sense; inculcating the old whole­some Lessons, [...], and Quos cre­dis fidos, effuge, tutus eris, &c. But now it is generally expounded the other way: and some expound it of mens own hearts, and some of the hearts of other men. I have in the Paraphrase expressed two of those inter­pretations, which I look't upon as most simple. And think fit here to mention that of Casta­lio, who applies it to a man's self in this man­ner: as a man may know what kind of face he hath, if he will look into the water: so he may know what kind of man he is, if he will examin his Conscience. And this of Maldonate who is alone (as far as I can [Page 468] find) in his exposition, which is this, as a man's face may be seen in the water; so his heart, or his inward affections, may be seen in his Countenance: taking man in the conclusion of the Sentence, for the outward man, i. e. his countenance: and making the Hebrew run thus, as a man's face is answe­rable to that face which appears in the wa­ter: so his heart is answerable to his coun­tenance. The Lord Bacon, as I have expres­sed it in the beginning of my Paraphrase on this verse, takes the end of this Parable to be, ‘"to distinguish between the mind of wise men, and of those that are not wise: com­paring the former to waters, or glasses which receive and represent the form and images of things; whereas the other are like to earth or rude and unpolished stone, wherein nothing is reflected. And the mind of a wise man (which is so capable that it observes and comprehends an infinite di­versity of natures and customs) is the more aptly compared to a glass or mirrour; be­cause in a glass he can see his own image, together with the images of other men: which his eyes cannot do alone without the help of a glass."’

And so this Parable, it seems to me, may not unfitly be expounded after this manner: A man may see himself while he looks upon other men; as well as know other men, by considering his own inclinations.

[Page 469] [h] This Preface is already so long, that I must not mention the various interpretations of the twenty first verse. I have expressed that which is nearest to our Translation; and seems to be the truest touchstone of this sort, whereby to try the goodness or badness of mens minds. Some of which are so incorrigible, he shews in the next verse, that the sorest afflictions will not amend them.

[i] And then in conclusion he presses every one to diligence about his own business: and espe­cially commends the pastoral care, which men should have about their flocks and their herds: which are the best sort of possessions, he shews, in several regards. First because most du­rable, for they are always increasing of them­selves, v. 24. secondly, because easily pre­served without much labour, or fraudulent arts; God himself providing liberally for them, v. 25. thirdly, because most profitable; yielding all things necessary for food and ray­ment, v. 26, 27.

[k] Where he mentions particularly in the last verse, the milk of the goats, and of no other creature: because they had abundance of them, and their milk was in daily use; both for meat and for medicine. And for medicine the Ancients preferred it before all other, as most moderate, and temperate. So Galen and Paulus Aegineta; the last of which writes thus: Woman's milk is the most temperate of all other; next to that goats; and next [Page 470] to that asses; then sheep; and lastly cows milk. From whence it was ( Bochartus con­jectures (who hath heaped up a great deal on this Subject, L. II. de Sacris Animal. Cap. ult. Part. I.) that Jupiter, a King in Crete about Abraham's time (and look't up­on afterwards as the greatest God) is said to have been nourished by a goat: that is, by the best of nourishments.

1. BOast not thy self of to morrow; for thou knowest not what a day may bring forth.

1. BE not so confident of thy present power, riches or any thing else, as to grow presumptuous, and brag what thou wilt doe, or enjoy hereafter: for thou canst not be secure of this very day (wherein thou ma­kest such large promises to thy self of the future) which may produce something, for any thing thou knowest, that shall spoil all thy designs, and frustrate all thy expectations, which thou hast for to mor­row. See Arg. [a]

2. Let another man praise thee, and not thine own mouth; a stranger and not thine own lips.

2. Be not so blinded with self-love, as to praise thy self; which is both indecent and imprudent, for others will onely the more undervalue thee: but take care to doe [Page 471] praise-worthy things, which will force commendations even from strangers and fo­reigners, who cannot be thought too partial to thee; for this will make thee truly honourable.

3. A stone is heavy, and the sand weighty: but a fools wrath is heavier than them both.

3. We feel there is heavi­ness in a stone, and that a bag of sand is a weighty load; but neither of them is so into­lerable as the effects of a fool's wrath, which cannot be sha­ken off so soon as they may be: for he cannot easily be appeased by us, nor can he moderate himself; till his anger hath carried him to the most barbarous cruelty. See Arg. [b]

4. Wrath is cruel, and anger is outragious; but who is able to stand before envy?

4. And yet envy is still worse than this; for though in a fury a man hath no pity, but is transported by his vio­lent passion beyond all bounds (like an inundation of waters) yet his wrath appearing o­penly, it may be avoided, and in time it is composed and allayed; nay, perhaps he repents of it: but envy (or a desire of revenge) is a [Page 472] lurking evil, which increases daily without remorse; and is more exasperated by time, till it find some means or other to doe the mischief it desires.

5. Open rebuke is better than se­cret love.

5. He that takes an inge­nuous liberty to tell others plainly of their faults, and rebuke them freely, when need requires, to their very face, is a better Friend, and more valuable (though per­haps he please them less) than he that hath more of the pas­sion of love in his heart, but makes it not known by such good effects. See Arg. [c]

6. Faithfull are the wounds of a friend; but the kisses of an enemy are deceitfull.

6. Just reproofs, though never so smart and severe from one that loves us, ought to be thankfully ac­cepted, because they proceed from his care of us, and fi­delity to us: but the most tender expressions of kind­ness from an enemy, ought to be suspected, to be false and treacherous; especially, when he heaps them upon us in great abundance, and with such earnestness and seeming [Page 473] passion, that we had need to pray him to forbear, and pray God to preserve us from being too credulous. See Arg. [d]

7. The full soul loatheth an hony­comb; but to the hungry soul every bitter thing is sweet.

7. As hunger makes men relish the most distastefull food, when full stomachs loath the most delightfull: so poverty hath this advan­tage of plenty, that it dis­poses men to be thankfull for the smallest blessings, though mixt with care and trouble; when the richer sort, if they be not very care­full, are apt to be unsatisfied with, nay to nauseate their most delicious enjoyments, upon which they have a long time surfeited.

8. As a bird that wandreth from her nest: so is a man that wandreth from his place.

8. Men seldom change for the better; but as a bird that forsakes its nest exposes it self to danger, and cannot easily settle again: so he whose le­vity, or discontent, makes him rashly leave his country, or trade, or office, wherein he was well placed, too of­ten undoes himself, but rarely mends his condition. See Arg. [d]

9. Ointment and perfume re­joyce the heart: so doth the sweet­ness of a mans friend by hearty counsel.

9. As Balsom and fragrant perfumes marvellously refresh and comfort the natural spi­rits, when they droop and are tired: so doth the very presence of a true-hearted Friend, and much more his faithfull counsel, rejoyce a man's soul; especially when he is at such a loss, that he knows not how to advise himself.

10. Thine own friend and thy fa­thers friend for­sake not; neither go into thy bro­thers house in the day of thy calami­ty: for better is a neighbour that is near, than a bro­ther far off.

10. Forsake not therefore a Friend, whom thou, or thy Father before thee hath tried and found sincere; but betake thy self to him when thou art in distress, rather than to thy natural Brother or Kinsman, if he be not also thy Friend: and above all other, chuse a Friend near thee, if it be possible; for as a man that is closely joyned unto us in near affection, is better than one of our nea­rest kindred, whose heart is not knit to us; so a good neighbour near at hand, is better than either Friend or Brother who is so far off, that we may perish before [Page 475] he come to our assistance.

11. My son, be wise, and make my heart glad, that I may answer him that reproacheh me.

11. My dear child, if thou hast any love for him, that was the instrument of giving thee a being, let such precepts as these make thee wise and good: which will both give me the highest joy, and fur­nish me with an answer un­to such, as are apt to object the child's miscarriages, to want of care in his parents.

12. A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.

12. He whose long expe­rience and observation of things, hath made him cau­tious and circumspect, fore­seeing a calamity before it comes, withdraws himself in good time from the danger, into a place of safety: but inconsiderate and credulous persons are so easily abused by crafty men, that they not onely quite overlook the mis­chief which even they intend against them, and go on se­curely in their accustomed track till it overtake them; but make haste to fall into it, notwithstanding any caution that is given them.

13. Take his garment that is surety for a stran­ger, and take a pledge of him for a strange woman.

13. It is a great weakness to trust him who is so rash, as to be bound for one whose ability and honesty is utterly unknown to him; especially for a woman whose way of life makes her credit justly suspected: therefore have no­thing to doe with such an in­considerate person; without the utmost security that he can give thee for the pay­ment of what he ows thee.

14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.

14. He that spends all his time in nothing else but pro­claiming his praises extrava­gantly, who hath bestowed great benefits upon him, dis­parages rather than com­mends his Benefactour; in doing so much for a base flatterer: who magnifying rather his own deserts than the others bounty, incurrs hereafter his just displeasure. See Arg. [e]

15. A continu­al dropping in a very rainy day, and a contentious woman are alike.

15. He is in an ill case, the roof of whose house is so ruinous, that in a very rainy day, when he shall be wet if he go abroad, he can­not be drie at home: and he [Page 477] is no better, that hath a scol­ding wife, who torments him her self if he stay at home; and makes him tor­mented with the jeers of o­thers, if he go abroad.

16. Whosoever hideth her, hideth the wind, and the ointment of his right hand, which bewrayeth it self.

16. For it is altogether as impossible for him, to keep the wind from blowing, and from being heard when it blows; or to inclose a fra­grant perfume in his hand, so that it shall not be smelt; as to make her hold her tongue, or to conceal her bawling humour, which she her self proclaims. See Arg. [f]

17. Iron sharp­neth iron, so a man sharpneth the countenance of his friend.

17. As nothing is more natural, so nothing more powerfull than society: for as iron is sharpned and bright­ned by iron, so one wit whets another, one friend incoura­ges and cheers another; nay, all sorts of passions are stirred up, and men are made either good or bad, by natural con­versation. See Arg. [f]

18. Whoso kee­peth the fig-tree, shall eat the fruit thereof: so he that waiteth on his ma­ster shall be honou­red.

18. As he that diligently looks after the fig tree (espe­cially whilst it is young and [Page 478] tender) and preserves it from suffering by drought, by ver­min, or by wild beasts, &c. shall at last eat of its pleasant fruit: so he that faithfully de­fends his master's person or reputation, and takes care his estate be not wasted, shall in due time be largely re­warded by him for his inte­grity.

19. As in wa­ter face answe­reth to face: so the heart of man to man.

19. The inclinations and designs of other men appear as plainly to the mind of those that are wise, as their faces appear to themselves in the water: where, as every man will find such a counte­nance represented to him (whether sowre or smiling) as he brings when he looks into it; so he ought to ex­pect no other affections from others, but such as he expres­ses towards them. See Arg. [g]

20. Hell and destruction are ne­ver full; so the eyes of man are never satisfied.

20. The appetite of man is as unsatiable as his eyes, which still desire some new sight: and are as far from being filled with all that they have seen, as the infernal pla­ces [Page 479] with all the souls they have received; or the grave with all the bodies it hath devoured.

21. As the fi­ning pot for silver, and the furnace for gold; so is a man to his praise.

21. As gold and silver is tried by putting it into the fire; which discovers whe­ther it be pure or adulterate: so a man is discovered what he is, by trying how he can bear praises, commendations and great applauses; which will presently shew either the vertue or the vanity of his mind. See Arg. [h]

22. Though thou shouldst bray a fool in a mortar, a­mong wheat with a pestel, yet will not his foolishness depart from him.

22. The folly and wic­kedness of some men is so incurable, that though, unto reproofs, and chidings, and threatnings, you should add stripes and blows; nay, beat and knock them, like wheat in a mortar; bruising their bodies, till (as we speak) they are black and blew, they would not grow a whit the wiser, or the better for it.

23. Be thou di­ligent to know the state of thy flocks, and look well to thy herds.

23. Whether thou art a private person or a Prince, let me advise thee to look af­ter thy business thy self; and [Page 480] not to trust merely to thy servants and ministers: but go sometimes and take an exact survey of the state of thy affairs; and more parti­cularly make it part of thy care to visit thy flocks and thy herds, and know in what case they are. See Arg. [i]

24. For riches are not for ever: and doth the crown endure to every generation?

24. For as no riches are so durable as these, which in­crease and multiply continu­ally; so the greatest estate, even in these, unless it be well managed, will in time be brought to nothing: nay, the crown it self will not continue to many generati­ons, without due care to pre­serve its revenue; of which these ought to be thought the best and most lasting portion.

25. The hay ap­peareth, and the tender grass shew­eth it self, and herbs of the moun­tains are gathered.

25. For the maintenance of which the earth brings forth plentifully, without a­ny more pains of thine, than onely in the spring time to drive the flocks and herds into pastures; and to look after them, when the earth brings forth grass and young [Page 481] herbs for their food; and to gather hay in due season, which even the mountains afford, for their fodder and winter provision.

26. The lambs are for thy clo­thing, and the goats are the price of thy field.

26. And if thou takest care to preserve them, they will preserve thee: for the sheep and the lambs will af­ford thee wool to make thee clothes; and with the price of thy goats thou mayst pur­chase a field, for the sowing of corn to make thee bread.

27. And thou shalt have goats milk enough for thy food, for the food of thy house­hold, and for maintenance for thy maidens.

27. And both of them, e­specially the goats, shall yield thee milk enough for thy own food, and for the suste­nance of all thy family; both men servants and maidens: who may hence be provided with all things necessary for their livelihood. See Arg. [k]

CHAP. XXVIII.

ARGUMENT.

This Chapter consists, as the foregoing did, of several mixt observations: some belonging to the concerns of private persons; others to the publick.

[a] It begins with the difference between a good and a bad Conscience; which discovers it self, when there is any danger, of which men are apprehensive. And in the next verse, he observes the difference between a Nation, when it is bad and when it is good: when its manners are depraved, they fall into confu­sion: and when they grow better (for most Interpreters take the word Adam in the lat­ter part of the verse collectively, for the bo­dy of the people) then they keep their Go­vernment, and live happily. Especially when they have a wise and prudent Prince; who is here also to be understood, in opposition to Many Princes, either together or successive­ly: by whom a Nation is miserably harassed, when its wickedness brings upon it such a punishment. So Melancthon understands v. 2. ‘"The complaints, saith he, are very usual concerning the negligence of Princes, their exactions, oppressions, want of care to admi­nister justice, &c. and the people still ac­cuse [Page 483] them and their Court: but God accu­ses both Princes and people; and for the sins of the people, he gives them ill Gover­nours; as Solomon here teaches, that for the transgression of a country, i. e. both of Prince and people, many are the Princes thereof: that is, none reign long; or many reign together, opposing, and thru­sting out, one another. Now for the cure of this he gives a singular Admonition, ne­cessary both for Prince and people, which is this: that a prudent and wise man makes Empire durable. That is, a wise Prince will sometime depart from his own right to quiet things; and suffer some inconvenien­ces to prevent greater: as Fabius and Ci­cero did. And on the other side, people are to be advised, lest they draw greater mischiefs upon themselves by seditious coun­sells than those which they study to remedy."’

[b] And there is none greater he seems to tell us in the next verse ( v. 3.) than when power comes into the hands of a beggarly fellow: who is void of all humanity, and forgets even what he himself was, and all the miseries of poverty; which he perpetuates upon them who are poor already. So Maldonate (and he alone I think) expounds that phrase veen lechem, and there is no food, to signifie, before the corn be grown out of the earth: and by the sweeping rain understands not such rain as beats out the corn when it is in [Page 484] the ear; but which washes away the seed be­fore it spring up. Even so, he that spoils the poor, takes away from them, after a man­ner, what they have not; and extirpates the very seed of future riches, which he deprives them of all means of gathering. Ʋpon which subject the Lord Bacon hath discoursed very ingeniously in his VIIIth Book of the Ad­vancement of Learning, Ch. II. Parab. 24. ‘"This Parable, saith he, was by the ancients expressed and shadowed forth under the fable of two horseleeches; one full, and the other hungry. For oppression coming from the poor and necessitous person, is far more grievous than that of the rich and the full; because it seeks out all tricks for ex­actions, and leaves no corner unsearch't where money may be found. This kind of oppression was wont also to be resembled to sponges; which being dry suck in strongly; but not so, being moist. And the Parable comprehends in it a profitable instruction, both to Princes and to people. To Princes, that they commit not the government of Provinces or Offices of charge to indigent and indebted persons: And to the people, that they suffer not their Kings to struggle with too much want."’

But none have glossed better upon this place, than an excellent Prelate of ours, Bishop Sander­son in his Sermon upon XXIV. Prov. 10, 11. where he discourses to this effect. ‘"That it [Page 485] is in matter of power, as it is in matter of learning. They that have but a smattering of scholarship, it is observ'd, are the for­wardest to make ostentation of the few scraps they have, for fear there should be no no­tice taken of their learning, if they should not shew it when they can; and yet then they doe it so untowardly, that when they think most of all to shew their scholarship, they most of all, by some gross mistake or other, betray their ignorance. Even just so it is in the case of power, when men of base spirits and condition have gotten a little of it into their hands; who conceive their neighbours will not be sensible what goodly men they are, if they do not by some act or other, shew forth their power to the world: But having minds too narrow to comprehend any brave and generous way to doe it; they cannot frame to doe it by any other means, than by trampling upon those that are below them; which they doe be­yond all reason, and without any mercy."’

Which he illustrates very handsomely upon 1 Sam. XII. 3. ‘"If a mean man, says he, in any of our Towns or Hamlets, be a little gotten up to overtop most of his neighbours in wealth; or be put into some small authori­ty, to deal under some great man for the disposing his farms or grounds; or have something to sell to his necessitous neigh­bour, who must buy upon that day; or have [Page 486] a little money lying by him to furnish ano­ther; who, to supply his present needs, must sell off somewhat of that little he hath, though at an under rate; or the like; it is scarce credible (did not every days experience make proof of it) how such a man will skrew up the poor wretch that falls into his hand, &c. conclude hence, all ye that are of generous births and spi­rits, how unworthy that practice would be in you; wherein men of the lowest minds and conditions can, in their proportion, not onely equal, but even exceed you: which should make you not onely to hate op­pression, because it is wicked; but even to scorn it, because it is base."’

[c] After this, follow several bad characters of other men: and among the rest of him that oppresses his brother by usury and in­crease, v. 8. where these two words, Neschech, and Tarbith, do not seem to signifie, greater ex­tortion, and more moderate gain. For all usury is Neschech, as it respects the debtor of whom it is taken; and Tarbith, in respect of the creditour who is the gainer by it; whether it be great or less, that the one gives and the other receives. If there be any other difference between these two; it either lies in this, that there were several sorts of usu­ry whereby men increased their estates; or the one signifies the advantage men made of their money, and the other the advantage [Page 487] they made of their goods. About which I do not think fit to trouble the Reader any fur­ther: nor to examin whether their opinion be true, who say; the King was to take a­way their unjust gain, and give it to better men. I have left that undetermined, whe­ther God or man should punish the Ʋsurer, but have expressed all that the Law forbids in this case: which was to take interest (as we speak) of their Brethren, especially of their poor Brethren; which some think are onely meant: but I have contented my self to say, are principally meant.

[d] And in the next verse but two ( v. 11.) he observes that such men as grow rich, though it be by fraud or oppression, are apt to have a mighty conceit of their own wisedom: which understanding men, though never so poor, see thorow, and discern to be, at best, but craft: and many times to be no more than that, which we call purse-pride, when they have no more wit, but just to save and hoard up money. Ʋpon which place some ob­serve, that Solomon secretly intimates ri­ches to be an impediment to wisedom; and poverty a great advantage: because the one is apt to blow men up into a vain opinion of themselves; and the other to make them humble and modest: the former of which is the greatest Enemy, and the latter the best Friend to Wisedom. Certain it is, that mo­ney having so large a command, as to be able [Page 488] to purchase not onely dignity, but great vene­ration from the multitude; they that have it, are apt to look no further neither for wisedom nor vertue: which made a confident of Caesar's (as the Lord Bacon observes) give him this counsel, that if he would re­store the decayed state of the Roman Com­monwealth, he must by all means take away the estimation of wealth: for these, saith he, and all other evils, together with the repu­tation of money, shall cease; if neither publick offices, nor any other dignities, which commonly are coveted, be exposed to sale. And the truth is, saith that Lord ( Adv. of Learn. Book I.) as it was rightly said that blushing is the colour of vertue, though sometime it come from vice; so we may truly affirm that poverty is the fortune of vertue, though sometime it may proceed from misgovernment and improvidence. And he adds further, that the magnificence of Princes and great men, had long since tur­ned into barbarism and rudeness; if the poverty of Learning had not kept up civi­lity, and decency of life.

[e] For bad Princes, Solomon shews, v. 12. bring great contempt and misery upon a Na­tion; as all bad men ( v. 13, 14.) bring mis­chief upon themselves. But no Princes are more grievous to their Subjects, than such as are needy, and yet have no goodness. So I understand, with the LXX. verse 15. where [Page 489] that word we render ranging, is well trans­lated by the Vulgar an hungry bear, as Bo­chartus hath shewn.

[f] Who also seems to me, to have expressed the sense of the next verse most fully; when he observes, that according to the manner of the Hebrew Language, there is something wanting in one part of the verse; which is to be supplied out of the other. As when the Psalmist saith in LXXXIV. Psal. 11. one day in thy courts, is better than a thousand; he means elsewhere, out of his courts. And XCI. Psal. 7. a thousand shall fall on thy side ( viz. the left hand) and ten thousand on thy right hand. In like manner we are to understand this verse, as if he had said, A Prince that wants under­standing and is a great oppressour, shall shorten his days: but he that hates cove­tousness shall prolong them. See Par. I. de Animal. S. L. III. C. 25.

[g] In the two next verses I have endeavoured to connect several Senses together; as he that examins them will perceive. And in the 21 st v. have taken some notice of the Lord Bacon's observation; that men may be bribed by something else besides money, to pervert justice: and more commonly by other respects than by that. His words are these (B. VIII. Advanc. of Learn. Ch. II. Parab. 23.) Easi­ness of humour in a Judge, is more perni­cious than the corruption of Bribes. For [Page 490] all persons do not give bribes; but there is hardly any cause, wherein somewhat may not be found, that may incline the mind of the Judge, if respect of persons lead him. For one man shall be respected as his Coun­try-man, another as an ill-tongu'd man, a­nother as a rich man, another as a favou­rite, another as commended by a Friend; to conclude, all is full of iniquity where re­spect of persons bears sway: and for a very slight matter, as it were for a bit of bread, judgment is perverted.

[h] The rest of the Chapter contains plain ob­servations, concerning several sorts of good and bad men: and concludes with the repe­tition of a remark, he had made before v. 12. about the state of publick affairs; which are then in an ill condition, when bad men get into authority. For vertuous men begin then to be so ill treated, that they fly or hide themselves; to avoid the abuses which they see will be put upon them. This the LXX. suggest, when they translate the first clause of the verse, thus; in places where the impi­ous bear sway, the righteous sigh and groan; i. e. some are imprisoned, and sent into obscu­rity, by the unjust prosecution of the wicked; and others obscure themselves, and groan in secret under those oppressions: till there be a turn of affairs (which Solomon here inti­mates they may expect in due time) by the fall of those wicked persons, and the prefer­ment [Page 491] of better: which invites vertuous men to appear again; and, by the countenance they then receive, to propagate piety among the people: who are so ready to conform them­selves to the example of their Governours, that there is no blessing we should pray for so earnestly as this; especially when the days are evil. Then that saying of the Son of Syrach should be perpetually in every good mans mind, to support and comfort him; when he is constrained perhaps to lie hid and con­ceal himself, to avoid trouble and danger, the power of the earth is in the hand of the Lord, and in due time he will set over it one that is profitable, X. Ecclus. 4. reade the foregoing verses.

1. THE wic­ked flee when no man pur­sueth: but the righteous are bold as a lion.

1. AN evil conscience makes men timo­rous and cowardly, like a faint-hearted Souldier who runs away at the appearance of an enemy, and never so much as looks back to see whether he pursue him: but men of integrity are not ea­sily affrighted; but proceed like a young Lion, with an undaunted resolution, even in hazardous undertakings.

2. For the trans­gression of a land many are the prin­ces thereof: but by a man of un­derstanding and knowledge the state thereof shall be prolonged.

2. There are many mis­chiefs that people draw upon [Page 492] themselves by their wicked­ness, and this especially; that falling into factions, e­very one thinks himself fit to govern; and, throwing down one ruler after ano­ther, they can come to no settlement, till they grow better and more considerate: and then, some truly prudent and pious person arises; who takes the right course to heal these breaches, and prolong the Government in peace and tranquillity. See Arg. [a]

3. A poor man that oppresseth the poor, is like a swee­ping rain which leaveth no food.

3. But there is none more wicked and intolerable, than a needy fellow, that is got into power; but hath lost all sense of the miseries of the poor: whom he squeezes and spoils, like a violent rain, which instead of refreshing the corn, as gentle showres doe, beats it down and lays it so flat; that it can never recover; but a famine comes upon the land. See Arg. [b]

4. They that forsake the law, praise the wicked: but such as keep the law, contend with them.

4. From such a man there is none so wicked but he shall receive incouragement; For they that make not the Law [Page 493] of God their rule, but their own lusts, will employ and promote the vilest person, and find something or other to commend him for: but they that resolutely observe God's Law, are so far from approving such a wicked wretch, that they oppose him; and declare, as we say, open war against him.

5. Evil men understand not judgment: but they that seek the LORD, under­stand all things.

5. For the minds of men, that give up themselves to wickedness, are so depraved, that some time they do not so much as understand, and at no time regard the diffe­rence between right and wrong; much less the diffe­rence that God doth and will make between them: but men piously affected under­stand, and consider, all things of this nature so exactly, that they are carefull not to of­fend, in the least, against their neighbour.

6. Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.

6. An honest upright man, that acts sincerely in all that he doth, though he be never so poor, is far happier and more usefull and commen­dable, [Page 494] than a crafty person, that knows how to wind and turn himself every way; though by his fraud and tricks, he grow never so rich and great, v. XIX. 1.

7. Whoso kee­peth the law, is a wise son: but he that is a compani­on of riotous men, shameth his fa­ther.

7. He that studies the Law of God, and observes the rules of sobriety and tem­perance and other vertues which it prescribes, is likely to prove a wise Son; in whom his Parents may find comfort: but he that had rather go into merry compa­ny, than into the School of the Wise, and there spend his time and his money in sen­sual pleasures, is a shame, as well as a vexation to them.

8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor:

8. He that increases his estate by usury, for the mo­ney or goods which he lends to his poor Brother (contrary to the Laws provided in that case XXII. Exod. 24. XXIII. Deut. 19, 20.) shall not be able to make his family so great as he intended: but those riches shall be transla­ted into some other hands; which will exercise that cha­rity, [Page 495] which he neglected. See Arg. [c]

9. He that tur­neth away his ear from hearing the law, even his pray­er shall be abomi­nation.

9. He that refuseth to hearken unto God and to obey his Laws, deceives him­self, if he thinks by his pray­ers to please Him, and make an amends for his crimes: for God will be so far from hearkning unto him, that he will abominate such prayers, as tend to nothing, but to make God a partner with him in his sins.

10. Whoso cau­seth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.

10. He that studies by false suggestions, and deceit­full representations, to seduce upright men into dangerous practices, shall fall himself irrecoverably into that very mischief, which he designed for them: while they preser­ving their integrity, shall re­main not onely safe, but in a flourishing condition.

11. The rich man is wise in his own conceit: but the poor that hath understan­ding searcheth him out.

11. A man, whose labours and cares have such success, that he grows very rich and is courted and complemen­ted by every body; is apt to fancy himself much wiser than other men: but when [Page 496] a man of mean condition, who applies himself more to understand the value of things than to get riches, comes to discourse with him; he easily discovers, and makes it appear, that he is but a fool. See Arg. [d]

12. When righ­teous men do re­joyce, there is great glory: but when the wicked rise, a man is hid­den.

12. When the righteous are advanced to places of trust and authority, there is excessive joy among all ver­tuous men; and the whole Kingdom feels the happy ef­fects of it, in beautifull or­der, peace, security and plen­ty at home; and in the ho­nour and reputation it hath abroad: but when the wic­ked get up into power, it makes a rufull change; be­ing wholly employed in fin­ding reasons to ruin others; whose safety then lies in con­cealing themselves and their estates. See v. 28.

13. He that covereth his sins, shall not prosper: but whoso confes­seth and forsaketh them shall have mercy.

13. He that studies to hide or extenuate, rather than to leave his sins, shall be so far from escaping by his impu­dent denial, that he shall make himself obnoxious to [Page 497] severer punishments: but he that ingenuously acknow­ledges he hath done amiss: and not onely promises to doe so no more, but gives some proof of his amendment, shall obtain pardon both from God and man.

14. Happy is the man that fea­reth alway: but he that hardeneth his heart, shall fall into mischief.

14. From which happiness if he would not relapse, let him constantly preserve a pi­ous fear and dread of God and of his displeasure in his mind; and be cautious and circumspect in all his actions: for if he be presumptuously confident and careless, and because God is so gracious regard neither his commands nor his threatnings; he will fall back into deeper guilt, and misery.

15. As a roring lion, and a ranging bear; so is a wic­ked ruler over the poor people.

15. A lion and a bear, are not more dreadfull to the weaker beasts, especially when hunger presses them to seek a prey, than a needy Prince, who fears not God and loves not man, is to the poorer sort: who have not wherewithall to fill his unsa­tiable desires; and yet are [Page 498] the surest to be invaded, be­cause the least able to resist his power. See Arg. [e]

16. The prince that wanteth un­derstanding, is al­so a great oppres­sour: but he that hateth covetous­ness shall prolong his days.

16. But it is very great ig­norance not onely of Religi­on, but of all things else, that makes a Prince grie­vously oppress and pillage his people; which makes his reign short, as well as unhap­py: when he that, hating such exactions, is kind to his Subjects, prolongs his days in much tranquillity. See Arg. [f]

17. A man that doeth violence to the bloud of any person, shall flee to the pit, let no man stay him.

17. He that murthers a man, and, pressed with the weight of his guilt or pursu­ed by the avenger of bloud, flies to save himself, shall ne­ver think himself safe; but lead a restless life to his very grave: for all men looking upon him as a common ene­my shall refuse to succour him; no, though they see him falling headlong into a pit, which he is not aware of, they shall not stop him, but let him perish.

18. Whoso wal­keth uprightly, shall be saved: but he that is perverse in his ways, shall fall at once.

18. There is no such way to be safe, as to be honest and [Page 499] sincere in all a man's words and actions; for he that in­deavours to preserve himself by fraud and deceit, though he can wind, and turn, and hath several shifts he thinks to save himself, yet in one or other of them he shall pe­rish: for the time will come, when he will blindly chuse the wrong course; and com­monly when he begins to fall, he sinks utterly and can­not possibly recover himself.

19. He that tilleth his land, shall have plenty of bread: but he that followeth af­ter vain persons, shall have poverty enough.

19. He that is a good hus­band in the management of his estate, shall have the sa­tisfaction of providing suffi­ciently, if not plentifully for himself and his family: but he that is careless, and fol­lows the courses of loose and wicked companions, can reap no other fruit of his negli­gence, but the most mise­rable want and beggary.

20. A faithfull man shall abound with blessings: but he that maketh haste to be rich, shall not be inno­cent.

20. He that is true to his word, and just in all his dea­lings, shall have abundance of blessings from God, and be well spoken of by men: but he whose eager desires [Page 500] make him heap up wealth, by right or by wrong, brings such guilt upon himself, as makes him execrable unto both.

21. To have respect of persons, is not good: for, for a piece of bread that man will transgress.

21. It is a wicked thing in a Judge to incline to con­sider the quality of the per­son, and not the merits of the cause that is brought be­fore him: For though perhaps at the first he could not be corrupted under a great sum of money, yet, having accu­stomed himself to it, he will at last sell his Sentence at the lowest rates; nay, be moved by the smallest considerations to forsake the rules, which ought to guide him. See Arg. [g]

22. He that hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him.

22. An envious covetous wretch, that cannot look up­on what another hath with­out grudging, is push't on, by his impatient desires, to get riches, without making any distinction between good and evil: never considering. in that disturbance of mind wherein he lives, that all may be gone in a moment; and [Page 501] he then stand in need of the mercy of those, whom he would not pity.

23. He that re­buketh a man, af­terwards shall find more favour than he that flattereth with the tongue.

23. He that rebukes a man for his evil courses may dis­please him, nay, anger him at the first: but when he con­siders that he could have no other end in it but his good, he will have a greater kindness for such a man, than for one that humours him in every thing; and with flattering words sooths him up in those faults, which he ought to take the freedom to reprehend.

24. Whoso rob­beth his father or his mother, and saith, It is no transgression; the same is the compa­nion of a destroyer.

24. He that lays hands upon all that he can rap and rend from his father or mo­ther, and thinks it is no sin, or no great one (pretending they keep him too short, and have no need of it themselves, or do not use it, &c.) not onely keeps the company of spend-thrifts; but is wicked enough to be a high way man, and murther others to feed his own luxury.

25. He that is of a proud heart, stirreth up strife: but he that putteth his trust in the LORD, shall be made fat.

25. A man of a proud and insolent spirit, of ambitious and vast desires, is never quiet; [Page 502] but as he lives in perpetual quarrels, so hath no satisfac­tion in what he injoys; nay, many times wastes it all in suits and contentions: but he who, confiding in the good Providence of the Al­mighty, hath an humble and contented mind, lives peace­ably with others, and com­fortably within himself; nay thrives many times and a­bounds with plenty of all good things.

26. He that trusteth in his own heart, is a fool: but whoso walketh wisely, he shall be delivered.

26. He that relies wholly upon his own judgment, is like to miscarry; because he follows the conduct of a fool: but he that, distrusting him­self, takes good advice and follows it, escapes many mis­chiefs, into which the other rashly runs; and is delivered out of many dangers, in which the other perishes.

27. He that gi­veth unto the poor, shall not lack: but he that hideth his eyes, shall have many a curse.

27. He that relieves those that are in want, shall be so far from wanting himself, that he shall thereby pro­cure God's blessing to increase his estate: but he that re­gards not the miseries of o­thers, [Page 503] nor is willing so much as to know them, for fear of having his compassion mo­ved towards them, shall draw upon himself the curse of God as well as men; and fall into many and grievous misfor­tunes.

28. When the wicked rise, men hide themselves: but when they pe­rish, the righte­ous increase.

28. When wicked men are advanced unto power and authority, they favou­ring such onely as are like to themselves it makes good men scarce; who are forced to withdraw, and hide them­selves from their tyranny: but when they perish (as they shall at last) and good men come in their place, then the righteous openly shew themselves; and the number of them increases, by their example, and by the incouragement they en­joy under righteous Gover­nours. See Arg. [h]

CHAP. XXIX.

ARGUMENT.

[a] This Chapter concludes the Collection of Proverbs, made by the men of Hezekiah; and contains more advices proper to a Prince (as he was) than any of the rest: but ushers them in, with a General admonition, how dangerous it is not to profit by reproofs or cor­rections (such as He and his people had by the hand of Senacherib) which when they work upon mens spirits there is some hope of them: but when they become refractory, in­flexible and obstinately reject them, they are near to a final destruction. This wicked tem­per of mind, he expresses by hardning the neck: which is a Metaphor, as Bochartus truly observes (L. III. de Sacr. Animal. C. 41. P. 1.) taken from Oxen; who being put forward draw back and withdraw their necks and shoulders from the yoke: and some­times are so headstrong and stiffnecked, that they cannot be brought to submit to it: unto which the Scripture often alludes, both in the Old Testament and the New: for instance, XXXII. Exod. 9. VII. Act. 51. And hi­ther belong those expressions XLVIII. Isa. 4. where he saith his people had an iron si­new, &c. and that in V. Jer. 5. where he [Page 505] saith they had broken the yoke and burst the bonds.

[b] Then follows a tacit Admonition unto Prin­ces, to be good, by describing the happiness which a Nation then enjoys: which they had noted twice before in the foregoing Chapter, v. 12. and 28. but thought it so considerable and so needfull, that they insert it here a­gain; and the latter part of it once more, v. 16. Being a famous observation of his fa­ther David, XII. Psal. 9. where he takes no­tice, how the wicked flourish, and go about confidently into every place, nay, take the liberty to doe as they list, when men of no account are exalted to power: who take no care to oppose growing wickedness, and to keep every man within the bounds of his duty.

[c] And after an Admonition ( v. 3.) that the study of Wisedom is the onely preservative against the lust of uncleanness; which, in the preface to this Book it is observed, destroys abundance of young mea, and their estates also (for lust is very blind, and very prodi­gal) the next observation ( v. 4.) is concer­ning Kings again: where ish Terumoth, which we translate a man that receiveth gifts, is in the Hebrew phrase a man of oblations. For so the word Terumoth always signifies, throughout the whole Bible, the heave offe­rings, which were offered to God: which would make one think that ish Terumoth (a [Page 506] man of heave offerings) signifies here, a Prince that is sacrilegious; and robs the Church of its proper goods: or, if we will not take it in that strict sense, it denotes one that will suffer himself to be pacified by gifts, and bribed to wink at the most enor­mous crimes, which he ought to have severely punished: or, that is so unjust, as to find fault, perhaps with the most innocent persons, on purpose that they may appease him, by of­fering him a part of their estate to save all the rest: one or other of these is the most li­teral exposition of the words. But I have contented my self with the LXX. (who ren­der it [...]) to use onely general ex­pressions in the Paraphrase which include all these; and whatsoever else that is contrary to the duty of his office. Rabbi Solomon doth not differ much from the sense of the LXX. when he translates it, a proud man, who heaves and lifts up himself in his own thoughts, imagining he is above all laws, and not bound to observe them.

[d] In the next verse ( v. 5.) I have not whol­ly neglected the sense of the LXX. who re­fer the last clause to the flatterer himself: who cannot escape the hatred of those, whom he hath ruin'd by his pernicious praises, or base compliances, with all their humours, &c. which is more fully expressed in the follow­ing Sentence, v. 6. where I have interpreted one part of the verse by the other.

[Page 507] [e] And then seems to follow again, a double admonition to Princes, or those that govern under them. First, not through laziness or contempt to refuse to examin a poor man's complaint, and doe him right, v. 7. secondly, not through prophaneness, pride, or careles­ness to scorn admonitions; especially any war­ning that is given of danger, &c. v. 8. For when he says the righteous considers the cause of the poor, he seems to mean a righ­teous Prince, or Judge (and so I have ex­plained it in the Paraphrase) for who else is to consider of the din (as it is in the He­brew) the cause of the poor which is to be judged? None, but they, and the Advocates who are to plead it: all which persons are obliged in conscience, to search into the truth of things; not to be sparing of their pains (though matters be intricate, though the la­bour be like to be long, though they shall get nothing by it) to find out the bottom of a bu­siness: which he that refuses to doe, nay, per­haps rejects the complaint of the poor, or beats them off with bugg words; or, out of the hardness of his heart, or the love of ease, or fear of great men, or any other respect will not give them audience, or not consider and redress their grievance; Solomon pronounces him a wicked, an impious person; and ac­cordingly God will proceed against him.

[f] Such men indeed may scorn these threat­nings, nay, laugh at them: but thereby they [Page 508] will endanger the bringing all things into confusion; as Solomon observes in the succee­ding words, v. 8. where men of scorn (as it is in the Hebrew) signifie such as mock at Religion, and at all things that are serious: whom the LXX. call [...], lawless, pesti­lent men; that regard neither God nor man, but onely their own wicked humour: which brings the Kingdom or place where they live into the greatest danger. Which we express by the word insnare; and other Translations by words of the like import: which I have expressed in the Paraphrase, but shall not mention here, because I would leave room to insert the most admirable discourse of the Lord Bacon upon this verse. ‘"It may seem strange, saith he, (B. VIII. Advanc. of Learn. Chap. II. Par. 12.) that in the de­scription of men, made and framed, as it were, by nature to the ruin and destruction of a State, Solomon hath chosen the cha­racter not of a proud and insolent man, not of a tyrannical and cruel, not of a rash and violent, not of an impious and lewd, not of an unjust and oppressive, not of a seditious and turbulent, not of an inconti­nent and voluptuous, no nor of a foolish and unable person: but of a SCORNER. But this is a judgment most worthy the wisedom of that great King, who best knew the causes of the conservation or subversion of a State. For there is not commonly the [Page 509] like plague unto Kingdoms and Common­wealths, as when Counsellours, or Senatours, and such as sit at the helm of government, are by nature scorners. For first, such per­sons, that they may win the reputation of undaunted Statesmen, do ever extenuate the greatness of dangers: and insult over those who give them their just weight, as ti­morous and faint hearted people. Secondly, they scoff at all mature delays, and medita­ted debatings of matters, by consultation and deliberation, as a thing too much tasting of an oratory vein, and full of tediousness; but nothing conducing to the summe and issue of business. As for Fame ( thirdly) at which a Princes Counsels should especially level, they contemn it as the spittle of the vulgar, and a thing that will quickly be blown over. The power and authority of Laws ( fourth­ly) they regard not at all; but look upon them as Cob-webs, that ought not to stop matters of consequence. Fifthly, counsels, and precautions, foreseeing of events afar off, they reject as mere dreams and melan­choly apprehensions. Sixthly, men truly prudent, and well seen in affairs, of great resolution and counsel, they defame with gibes and jests. In a word, they do at once overturn all the foundations of civil Government: which is the more to be at­tended, because they secretly undermine it, and do not assault it by open force. And [Page 510] it is a practice which is not yet so suspec­ted among men, as it deserves."’

[g] The latter end of the next verse ( v. 9.) some refer to the fool, others to the wise man. They that refer it to the fool understand it two ways, much to the same purpose. Some thus, the fool will alway be angry or de­ride, so that the wise man cannot put in a word. Others thus, the wise man shall be either irritated, or derided by the fool per­petually. As much as to say, he shall get nothing, if he contend with a fool, but either to be derided or provoked to anger by him. This I have taken some notice of, in my Para­phrase: but the other, being the most com­mon opinion, that he speaks of the way of a wise man's dealing with a fool, I have prin­cipally regarded. And the Lord Bacon hath made this very pertinent reflexion upon it (in the forenamed Book and place Parab. 3.) which it will be profitable to set down here. ‘"It is accounted a wise rule, not to contend with our betters: but it is a no less usefull admonition, which Solomon here gives us, not to contend with a worthless person; whom we cannot meddle withall, but upon disadvantageous terms. For to overcome, is no victory; but to be conquered a foul disgrace. And it is all one, in the ma­nagement of this contention, whether we deal sometime in a jesting way with him, and sometime in a way of disdain and scorn. [Page 511] For which way soever we turn, we shall come off with the loss of our credit, and not be able handsomely to disengage our selves. But the worst of all is, when the person with whom we contend hath something of the fool in him (as Solomon speaks) That is, if he be both witless and wilfull: have some heart, but no brain."’

[h] The tenth verse I have expounded of a Magistrate, that hath the courage to make inquisition after, and prosecute notorious of­fenders: and, in the latter part of it, have put two senses together. As I have done al­so in the next ( v. 11.) where the word Ru­ach, Spirit, being differently interpreted, hath produced several expositions. For some take it to signifie anger; others to signifie words, or the sense of the mind. They that take it for anger, expound it thus, A fool shews all his anger immediately, but a wise man keeps it in, till he hath a fitting oppor­tunity, to express it most to purpose. If we understand it of words, the sense is; a fool blurts out every thing that comes in his head, but a wise man speaks onely as much as is necessary. If it signifie the sense of the mind, then this is the meaning, a fool utters all that he knows; but a wise man conceals many things. But the great per­son before named (in the same Chapter Pa­rab. 15.) thinks none of these hit the mark. ‘"For this Parable, saith he; corrects prin­cipally, [Page 512] not the futility of vain men, who utter easily as well what ought to be kept secret, as what may be spoken; nor the bold liberty of such as without discretion and judgment, fly upon all men and upon all matters; nor talkativeness, which troubles others even to a surfeit; but another vice more close and retired, viz. that govern­ment of discourse, which of all other is not prudent and politick. And that is, when a man so orders his discourse, in private conferences; as whatsoever is in his mind, which he conceives any way pertinent to his purpose, out it comes at once, and, as it were in one breath, and in a continued speech. This is that which doth much pre­judice business. For first a speech broken off by inter locutions, and instilled by parts, penetrates deeper than that which is con­tinued: because that in a continued dis­course the weight of things is not precisely and distinctly taken; nor by some conveni­ent pauses suffered to fix: but one reason drives out another, before it be throughly settled in the mind of the hearer. Second­ly, there is no man master of such powerfull and happy eloquence, as to be able, at the very first dash, as we speak, to strike him dumb and altogether speechless, with whom he discourses: but he will have some­thing to answer, and perhaps to object on the other side. And then it falls out that those [Page 513] things, which should have been reserved for replication and refutation, being dis­closed already and tasted beforehand by this unadvised anticipation, quite lose their strength and their grace. Thirdly, if a man do not pour out all he hath to say at once, but deliver himself by parcels; now one thing, and anon casting in another; he shall perceive by the looks and the answer of him, with whom he discourses, how eve­ry particular passage affects him, and what acceptance they find with him: so as what is yet remaining to be spoken, he may with the greater caution, either suppress, or select what is to his purpose."’ Thus that great person: who herein hath followed the LXX. who express the sense, rather than translate the words, in this manner; a man void of understanding brings out his whole mind: but a wise man dispenses it part by part.

[i] The like observation he makes upon the next verse ( v. 12.) where by lyes, or words of falshood (as the Hebrew hath it) the LXX. truly understand [...], an unjust re­port, that hurts our neighbour by calumnies, or false accusations (as the word commonly signifies in Scripture, particularly Psal. LII.) unto which if a Ruler lend his ear, he will never want lewd Informers or rather Slan­derers in his Court to work upon that incli­nation. Melancthon hath observed upon this [Page 514] verse, that the love of lyes (as he translates it) comprehends a great many vices; accor­ding as there are divers sorts of lies: which are all repugnant to that eminent Vertue of Truth; in which a Prince ought to excell, viz. vanity, or perfidiousness, breach of pro­mises, calumnies, suspicions, sophistry; which defends bad causes by colourable pre­tences to please great men; and perswades the Prince by plausible arguments, that he is tied to no rules: unto any of which if a Prince be inclined; his Ministers will not fail to make him break his word perpetual­ly; to abuse him with false stories; to infuse into his mind unjust suspicions; and to find colours for any thing, though never so wic­ked: of all which he gives examples.

But none hath opened this Parable comparably to the Lord Bacon, in the place before men­tioned (Parab. 13.) ‘"where he takes it for an easie credulous temper, in a Prince, to believe Detractours and Sycophants with­out examination. From whence proceeds such a pestilential breath, as infects and corrupts all his Servants. For some of them feel out the fears and jealousies of the Prince, and increase them by fictitious tales. Others awake and stir up the furies of envy; especially against those that are best deserving in the State. Others seek to wash away their own guilt, and the stain of a foul conscience, by defaming better men. [Page 515] Others promote the suits of their friends, and their preferments, by traducing and debasing the merit of their competitours. Others compose fabulous representations of their enemies, as if they were upon a stage; and innumerable such like. And these are the arts of such of the Prince's Servants, as are of a more wicked disposition. As for those, who are by nature better inclined, and by education more civilized, when they perceive their innocence to be no safe sanc­tuary (their Prince not knowing how to di­stinguish between truth and falshood) they put off the probity of their manners, and accommodate themselves also to the air of the Court, and are carried about therewith, in a servile manner. For (as Tacitus saith of Claudius) there is no safety with that Prince, into whose mind all things are conveyed, as it were, by infusion and direction from others. And Comines saith very well, It is better to be servant to a Prince whose suspicions have no end, than to one whose credulity hath no measure."’

After this, there follows in the next verse but one, another Admonition to Princes, v. 14. And then a double Admonition to private Parents, to take care of the good education of their Children; as the best way to make a Kingdom happy, and to prevent the increase of wickedness. About which he interposes an [Page 516] Observation between these two: in the ex­planation of all which verses, I have had some respect to the LXX. without any inju­ry to our Translation.

[k] And so I have done in the next v. 18. where by vision or rather prophecy they un­derstand [...], an expounder of the Laws of God to the people; which was the office of the Prophets: who had a great stroke also in the Government (as Melancthon observes) and by their counsels, when they were follow­ed, made the Kingdom flourishing. As Eli­sha for about 70 years governed the coun­sels of their Kings in the greatest calamities; particularly in the siege of Samaria: After whose death the Kingdom indured not much above an 100. years, agitated by perpetual seditions. Thus Esaiah, by his counsels, mo­derated the calamities of Judah for several years: after which followed the ruin of the Nation; in which notwithstanding, by the counsels of Jeremiah a good part of the people were saved. From such examples, saith he, we may gather, that when prophecy ceased, the people were scattered (so he translates the word Para) because for want of whole­some Counsellours there follows in Empires strifes of ambition, and seditions, which all tend to utter ruin: yet the second part of this sentence, saith he, admonishes us, that a remnant should be safe in their dispersions, viz. such as kept the Divine Doctrine. For [Page 517] want of which God takes away mens instruc­ters, when they are not obedient to wholsome precepts. So the LXX. translate this verse (minding the sense rather than the words) there is no expounder of the Law, to a wic­ked lawless Nation, &c. God strips them even of their teachers; as some translate the word Para, perish: which hath various signi­fications, most of which I have expressed in the Paraphrase; because they all agree well enough to this place.

[l] There is an exposition of the next words, v. 19. which would be very natural, if the Wise man spoke onely of the commands of Ma­sters to their Servants; which they pretend sometime not to hear, that they may not doe as they are bidden. But he speaks of their not amending the faults, of which they have been already told: which is not the quality of all servants; and therefore I have said a slave. Or else we must interpret it, as the LXX. do of [...], a stubborn, obstinate servant; whose heart is hardned against all words that can be spoken to him, good or bad.

[m] But I must make no more glosses, for fear of prolonging this Preface too much beyond its just bounds. And therefore I shall con­clude it, with the Lord Bacon's observation upon v. 21. (where the LXX. have expres­sed but a little part of the sense) ‘"that both Princes and private Masters, should keep a [Page 518] mean in the dispensation of their grace and favour towards servants: which mean is threefold. First, that Servants be pro­moted by steps (or degrees) not by leaps. Secondly, that they be now and then ac­customed to repulses. Thirdly (which Machiavel well advises) that they have ever in their sight before them, something whereunto they may further aspire. For unless these courses be taken, in raising of Servants, Princes shall instead of thank­full acknowledgments, and dutifull ob­servance, be repaid with nothing but dis­dain and contumacy. For from sudden pro­motion, arises insolence; from constant at­tainment of their desire, proceeds impati­ence of being denied; and there being no­thing remaining that they can further wish, alacrity and industry will cease."’

1. HE that be­ing often reproved, harde­neth his neck, shall suddenly be de­stroyed, and that without remedy.

1. HE that having recei­ved frequent re­proofs from good men, and perhaps corrections from God, will not yield in the least, but absolutely refu­seth to be guided by them, and submit unto them; is in danger to fall, and that on a sudden, into utter and irre­pairable ruin. See Arg. [a]

2. When the righteous are in authority, the peo­ple rejoyce: but when the wicked beareth rule, the people mourn.

2. When just and merci­full Governours make ver­tuous men grow numerous (XXVIII. 28.) a Kingdom is happy: but when an ungod­ly man rules, the wicked get into places of trust; and make the people miserably groan under their oppressions. See Arg. [b]

3. Whoso loveth wisedom, rejoyceth his father: but he that keepeth com­pany with harlots, spendeth his sub­stance.

3. A young man, whose love of wisedom and vertue, preserves his body as pure as his mind, and his estate as intire as both, gives the greatest joy to his Father: As on the contrary, nothing can be a greater grief to him, than to see his Son so sottish, as to maintain a company of harlots; whose covetousness, being as unsatiable as their lust, devoureth all that he hath. See Arg. [c]

4. The king by judgment stabli­sheth the land: but he that recei­veth gifts, over­throweth it.

4. A King that admini­sters Justice exactly to all his Subjects, restores his King­dom to a good estate, though it hath been before in great disorder: But he who, ha­ving no respect to equity and right, takes the most illegal [Page 520] courses to inrich himself, sub­verts it utterly; though it be never so well settled. See Arg. [c]

5. A man that flattereth his neighbour, sprea­deth a net for his feet.

5. He that sooths up his neighbour, by commending all that he doth, though ne­ver so directly against his in­terest, is so far from being his friend, as he imagins, that he is a traitour to him; and leads him unawares into such dangers, that when he finds himself perplexed in them, he will treat that flatterer as his greatest enemy. See Arg. [d]

6. In the trans­gression of an evil man there is a snare: but the righteous doth sing and rejoyce.

6. A naughty man hath an heavy heart at last, when he finds himself undone by those very arts, whereby he thought to have ruin'd o­thers: but pious men are al­ways cheerfull, nay, full of joy; both to think that they are in safe and secure ways, and to see the evil doer caught in his own wicked­ness.

7. The righte­ous considereth the cause of the poor: but the wicked regardeth not to know it.

7. A righteous man, when he is in authority, not onely readily receives, and patient­ly [Page 521] weighs, the complaints of the poorest person; but is at the pains to study his cause, that he may fully understand it and doe him right, though he thereby incurr hatred to himself from the adverse par­ty: but a wicked man will not attend unto it, or not use due care to be well in­structed in it. See Arg. [e]

8. Scornfull men bring a city into a snare: but wise men turn a­way wrath.

8. There are no greater fools than Scorners, who by laughing at all things serious, whether sacred or civil, put a Kingdom into combustion, when it is disposed to be qui­et; nay, turn things topsy­turvy, and indanger its utter ruin, unless good and cauti­ous men prevent it: who by their piety, turn away the divine vengeance; and by their prudence and other ver­tues, divert the fury of men, which those scorners have raised. See Arg. [f]

9. If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.

9. Let a man be never so wise, it is to no purpose for him to dispute or to enter into any contest with an ob­stinate fool: for which way [Page 522] soever he deal with him, whether roughly or gently, whether angrily, or pleasant­ly, there will be no end of the controversie; but the fool will still have the last word; nay, it is well if he do not either restlessly rage, or laugh one to scorn. See Arg. [g]

10. The bloud­thirsty hate the upright: but the just seek his soul.

10. Men enormously wic­ked, who stick not to kill those that oppose their de­sires, above all others hate and would destroy an up­right Magistrate; whose in­tegrity makes him courage­ously indeavour to bring them to condign punish­ment: but such a person, all vertuous men love the more heartily, and labour to defend and preserve from their violence; or to revenge his death, if he should perish by them. See Arg. [h]

11. A fool uttereth all his mind: but a wise man keepeth it in till afterwards.

11. A fool is so inconside­rately transported by his pas­sion, or conceit of himself, that when he comes to treat of any business, he can put no stop to his discourse; but [Page 523] runs on, till he hath poured out all that he thinks upon that Subject: but a wise man represses the heat and for­wardness of his spirit, that he may pause and take time, to declare his mind, not al­together, but by parcels. See Arg. [h]

12. If a ruler hearken to lies, all his servants are wicked.

12. A Prince who hear­kens to the false suggestions of those, that tell him he may doe what he pleases, or who easily believes, without any examination, all the sto­ries and accusations that are brought him against others; fills his whole Court with so many wicked men, that it is hard to find an honest Mi­nister, or Officer among them. See Arg. [i]

13. The poor and the deceitfull man meet toge­ther: the LORD lightneth both their eyes.

13. The world is made up of several sorts of men; of poor, for instance, who are fain to borrow, and of rich who lend them money, and perhaps oppress them: but these would all agree well enough, when they meet together, if they would but consider, that there is [Page 524] one LORD who makes the Sun to shine equally on all; and who intends all should live happily, though in an unequal condition. See XXII. 2.

14. The king that faithfully judgeth the poor, his throne shall be established for e­ver.

14. A King that admini­sters justice equally to all his Subjects, and cannot be mo­ved by the power or interest of the greatest persons to deny it to the meanest; but faithfully and sincerely sets himself to help the poor to their right, or to defend them from violence and wrong; takes the surest course to settle himself in the affecti­ons of his people, and con­tinue his Kingdom for many generations.

15. The rod and reproof give wisedom: but a child left to him­self, bringeth his mother to shame.

15. The way to make a Child wise and vertuous, is not onely to instruct him in his duty, but to check him when he is in fault; and that not merely by reproof, but by the sharp discipline of the rod, when the other will doe no good: for if he be left to follow his own will, or ra­ther to wander after his own [Page 525] inclinations, without such restraints, he will prove, in all likelihood, a disgrace to his mother, by whose indul­gence he was spoiled; nay, fly perhaps in her face, and openly reproach her. X. 1.

16. When the wicked are multi­plied, transgressi­on increaseth: but the righteous shall see their fall.

16. When the wicked grow numerous, by grow­ing great ( v. 2.) men take the greater license to trans­gress; and wickedness increa­ses by having authority on its side: but let not the righ­teous hereby be discouraged; for the wickeder men are, the shorter is their reign; and they that preserve their vertue shall have the pleasure to behold their downfall.

17. Correct thy son, and he shall give thee rest: yea, he shall give delight unto thy soul.

17. It may seem most for thy ease to let thy Child a­lone, without giving him correction or reproof; but let me advise thee to put thy self to this trouble, to save thy self a greater ( viz. many anxious and restless thoughts, which his ill doing will raise in thee) or rather to give thy self the highest delight, when by thy care of his education, [Page 526] he proves a great ornament unto thee.

18. Where there is no vision, the people perish: but he that keepeth the law, happy is he.

18. Where there are none to instruct the people, and expound the will of God un­to them, they first grow idle and careless, and then run into all licentiousness; till, growing refractory and un­governable, they be abando­ned by God to destruction: but when they are not onely well taught, but also strictly observe the Laws of God, they remain in a prosperous and happy condition. See Arg. [k]

19. A servant will not be correc­ted by words: for though he under­stand, he will not answer.

19. A Slave, and he that is of a servile nature, is not to be amended by reason and perswasions; no, nor by re­proofs, or threats: for, though he hear, and understand too, what you say yet, he will not obey, till he be forced unto it by blows. See Arg. [l]

20. Seest thou a man that is ha­sty in his words? there is more hope of a fool, than of him.

20. Observe it when you will, you shall commonly find that he who is forward to speak to a business, before his betters, or before he un­derstand [Page 527] it, or hath conside­red it, is so conceited of him­self, that a man wholly ig­norant, may sooner be right­ly informed, than he who is so well perswaded of his own sufficiency.

21. He that delicately bringeth up his servant from a child, shall have him become his son at the length.

21. It is so hard for a man of base condition, to bear a sudden preferment handsome­ly, that it is dangerous to ex­press too much kindness to a Servant at the very first; by feeding him delicately, clothing him finely, or in­dulging him too much ease, liberty and familiarity: for this is the way to make him sawcy, if not contumacious; nay, to domineer and take upon him, as if he were a Son, and perhaps indeavour to disinherit the Heir of the Family. See Arg. [m]

22. An angry man stirreth up strife, and a fu­rious man aboun­deth in transgres­sion.

22. A man prone to anger is very troublesome, and un­peaceable; being apt to quar­rel about trifles: and, as he offends very often so, if he let it proceed to rage and fu­ry, he falls into abundance of sins; both in word and [Page 528] deed, against God, and a­gainst his neighbour.

23. A mans pride shall bring him low: but ho­nour shall uphold the humble in spi­rit.

23. Proud and contumeli­ous behaviour, instead of pro­curing men respect, throws them into the contempt and hatred of all; and at last in­to destruction: but he whose meek and lowly mind makes him kind and obliging, shall be highly esteemed; and the esteem he hath shall be his support, when others fall to ruin.

24. Whoso is partner with a thief, hateth his own soul: he hea­reth cursing, and bewrayeth it not.

24. He that partakes with a thief, by harbouring him when he is pursued, or by receiving stoln goods, &c. hath the same guilt upon him with the thief himself; and as he hath put his own life in danger to save the thiefs, so this will engage him to run his soul into grea­ter danger, to save his life: for being adjured to discover what he knows, he will go near to forswear himself; for fear of being hanged.

25. The fear of man bringeth a snare: but whoso putteth his trust in the LORD, shall be safe.

25. As all inordinate fear bereaves a man of counsel and power to help himself; [Page 529] so he that stands in too great fear of what men can doe un­to him, will be insnared in many sins, and perils also, to avoid their displeasure: but he that confides in the Lord, hath his wits always about him, and, being raised above such low considerations, pre­serves his integrity; and that, by God's good providence over him, will preserve him in safety.

26. Many seek the rulers favour, but every mans judgment cometh from the LORD.

26. There are multitudes of men, who are ambitious to be known to their Prince, and obtain his favour for ho­nour and preferment; but few remember that there is a greater Lord than he, the Sovereign of all the world, whose grace and favour should be principally sought: for He determins and orders what every man's portion shall be; and will both judge of mens deserts better than any earthly King can do; and deal with them accor­ding as they behave them­selves, in that condition wherein they are.

27. An unjust man is an abomi­nation to the just: and he that is up­right in the way, is abomination to the wicked.

27. There is such a per­fect antipathy between ver­tue and vice, that all truly good men extremely abomi­nate him that doth mischief in the world, though he be never so great and powerfull: as, on the contrary, the evil doer hath every man that behaves himself uprightly, though never so usefull, in utter abhorrence and dete­station.

The END of the THIRD PART.

CHAP. XXX.

ARGUMENT.

[a] This Chapter contains a new Collection of pithy Sayings; which some fancy to be Solo­mon's: and therefore translate the two first words, thus; the words of the Collector, or gatherer. But why Solomon should call himself by this name, and also, instead of the Son of David, style himself the Son of Jake, seems to me unaccountable. And therefore it is most reasonable to follow our Translation (unto which the wisest of those that adhere to the Vulgar, are forced to consent, as most literal) and to look upon this Chapter as a Fragment of some wise Sentences, delivered by one whose name was Agur, and his Fathers name Jake: unless we will conceive that this Son of Jake (whosoever he was) had gotten the name of Collector; because, though he was a very wise man yet, he composed nothing himself: but onely gathered, out of other wise mens works, such instructions, as he thought most profitable, and comprised, in a few words, a great deal of sense.

[b] Which conjecture if it be admitted, no­thing can better explain his disclaiming the title of a Wise man ( v. 2.) which he would not assume to himself, because he was onely a [Page 532] Collector from other Authours, and did not pretend to have discovered or invented any thing himself.

But take it how we will, some of his Observati­ons are here annexed to the Proverbs of So­lomon; after the manner of other Writings of this nature. In which (as Melancthon notes) the greater part of a Book belonging to one Authour, some notable speeches of o­thers have been inserted: as some of the Si­byllin Verses, they say, were into the Poem of Phocyllides.

[c] And these words of Agur are called Massa, which we translate Prophecy, either to de­note the weightiness of the Sentences; or that they were culled and selected out of some work of his, then remaining in their records, as fit (in the judgment of the men of Heze­kiah, who perhaps extracted them) to ac­company the Proverbs of Solomon. And they seem to me to be Answers to several Questions, propounded to him by his Scholars, Ithiel (who was the principal) and Ucal: who came to him, as if he had been an Oracle, to be resolved in some hard doubts: asking him in the first place, just as they did Apollo of old (as Aben Ezra conjectures) Who was the wisest man? To which he replies, v. 2. He that is sensible of his own ignorance: much like the saying of Socrates, this onely I know, that I know nothing: and of Py­thagoras, who also refused the name of Wise; [Page 533] which made much for the reputation of his wisedom.

[d] Ʋpon this subject Agur inlarges, ver. 3, 4. wishing his Scholars, especially Ithiel (who I suppose askt the question in the name of the rest) to be sensible how imperfect all humane knowledge is; by considering how little or nothing we know of the works of God, which none can understand (though they be perpe­tually before our eyes) but he alone that made them. And therefore advises him to make it his principal study, to understand what belonged to his own duty (which is the best part of knowledge) v. 5. and herein also to be content with what God hath revealed; and not pretend to be wiser than He hath made us, v. 6.

[e] After which, he gives Answers, as I take it, unto other questions, which Ithiel propoun­ded to him. And first about Prayer. For Agur having repressed their busie humour of inquiry into all manner of things, had rai­sed, we may suppose, some devotion in his Scholars hearts; which made them desire to be directed in it. And he gives them most wise advice, v. 7, 8. to be very cautious what they prayed for; just as in Plato ( Alcibiad. 2.) we find Socrates giving Alcibiades instructi­ons about this, as a principal part of vertue; in the practice of which, he tells him, there had need to be the greatest care, lest we impru­dently ask those things that are not good for [Page 534] us. But he could not give Alcibiades such di­rections about this matter, as Agur here gives Ithiel and the rest of his Scholars. Whom he informs, that the true knowledge of God is the chiefest good; and therefore to be de­sired in the first place, above all other goods: and then (according to our Saviours rule, in after-times) having first sought the things that belong to Religion, he directs them to beg of God moderate desires of all earthly things; believing that we are safer in a mediocrity, or middle estate, than either in fulness or in want. To which purpose Melancthon and others have gathered together many sayings out of other Writers. But none have given such reasons for this choice of a middle state, as this wise man, v. 9.

[f] After which, he seems to answer a question, which Ithiel propounded about moral vertue: which having been largely treated of by So­lomon, he onely gives him one caution against hard heartedness to Slaves, and Servants; v. 10. of which the Hebrew Nation were ge­nerally very guilty: and thereby unmeet for that favour which they begg'd of God in their Prayers; which ought to have disposed them to be favourable unto others.

[g] And then he gives the character of four sorts of men, who are execrable unto God; and therefore ought to be avoided by all those that would be good, v. 11, 12, 13, 14. which I must pass by, without any further account [Page 535] of them, but what I have given in the Para­phrase: because the fifteenth verse hath much difficulty in it, and therefore requires some time to be spent in opening it. Bochartus thinks to solve some of the difficulty by gi­ving a new signification of the word Aluka. But all Interpreters, in a manner, taking it for that thick worm in watrish places, which we call an horse-leech, I do not think fit to forsake our Translation: nor to refer the be­ginning of the verse to that immediately foregoing (as some do, in this manner; de­tractors can no more leave off evil speaking, than the horse-leech leave off sucking, &c.) but rather to those words immediately follow­ing in this same verse; which, notwithstan­ding, I take to have some connexion with all the four foregoing, as I have expressed it in the Paraphrase. For it seems to me to be an Answer to some such Question as this (which the Desciples had propounded to their Master Agur, after the manner of oenigmatical dis­courses, or riddles) what is most unsatiable? which he chuses to give an account of in this place; the better to represent the nature of those wicked men he had spoken of before: especially of the two last; the proud; and the tyrannical or extortioner; whose desires are a gulf, that can never be filled.

And at the first he seems to have thought but of two things, viz. the grave, and the barren womb; which might be called the daughters [Page 536] of the horse-leech, because they are so per­fectly of the like nature, in regard of their unsatiableness. But he presently adds ano­ther; nay, a fourth came into his mind, as no less greedy: viz. the thirsty earth (which in those hot Countries sucks up all the rain as fast as it falls, though never so much) and the fire, which devours all the fewel that is laid upon it. And this he expresses after the manner of the Hebrews: who intending to mention four things or more, separate them at first, and begin with a lesser number; and proceed then to all that they designed. There are many examples of it in I. Amos 3, 5, 9, &c. and here in this Book of Proverbs, VI. 16. and below in this Chapter, v. 18, 21, &c. Indeed there is no example like this, where the sentence begins with two, and then says three, and then four: but that might be usual of which we have no exact example; and therefore I do not look upon this as a sufficient objection, against this way of explaining this verse. Which the LXX. hath taken, in the Roman Edition; which runs thus, the horse-leech hath three belo­ved daughters, and these three are never sa­tisfied: and there is a fourth that saith not, it sufficeth.

There are those who compare certain vices, with these four unsatiable things, and not ineptly: the desire of revenge, to the grave; libidi­nous desires, to the barren womb; covetous­ness [Page 537] (or rather drunkenness) to the thirsty earth; and ambition to the devouring fire. And it is easie to shew, how fitly all these are resembled to the horse leech: it being the vulgar saying, that harlots (for instance) are the horse-leeches of young men, sucking all their money from them, and exhausting their bodies too. And the Servant in Plau­tus, when he was about to rob the Chests of the two old men says, jam ego me vortam in hirudinem, &c. now I will turn my self into a horse-leech, and suck out their very bloud.

But I forbear such things, because there are o­thers, more necessary to be added for the un­derstanding the rest of the Chapter.

[h] And that which next follows, v. 17. is a reflexion upon the first generation of wicked men (mentioned, v. 11.) who sinned against the first Commandment of the second Table (as we speak) and for their rebellion against their Parents were adjudged to death by the Law of Moses, XXI. Exod. 15, 17. XX. Lev. 9. XXI. Deut. 18. And to make them more detestable, their carkases perhaps were thrown into some lothsome places, called the valley of carkases, or dead bodies (XXXI. Jer. 40.) and the valley of crows (as Bo­chartus conjectures) or ravens; whom the Wise man here speaks of. And besides this, they who abused their Parents, being of a villanous nature, were likely to turn Rogues; and to commit Robberies, Murthers, Trea­sons, [Page 538] or such like horrid crimes: which would bring them to the gallows (as we speak) or some such infamous death. The Jews indeed might not suffer the body of one that was hang'd, after he had been put to death, to remain upon the gibbet, beyond the evening of that day, wherein he was executed. But they were not forbidden to let him lie unbu­ried, in some polluted place, when he was ta­ken down: And in some cases, we find, they did let dead bodies hang a long time, as we reade 2 Sam. XXI. And therefore Paulus Fagius (upon XX. Exod. 12.) expounds these words of Agur after this manner; dis­obedient children shall come to an ignomi­nious death, and end their days by an halter, or other punishment; and so become crows meat. But there is no necessity of this ex­plication. For we may conceive such a wic­ked person, to be drowned by the just judg­ment of God upon him; and his body to lie floating on the water; or to be cast on shore, where the ravens (who frequent the waters) come and pick out his eyes; at which they are observed to fly, sooner than any other part. He might perish also in other Coun­tries, where the infamous punishment of the gibbet was in use; or be slain in battel; and left there to be a prey to beasts and birds. Among which the Raven is the rather men­tioned, some think, because the young ones are so impious (as Vossius speaks, L. III. de [Page 539] Idol. Cap. 85.) as to fall upon the old ones and kill them, when they are hungry (which is affirmed by Aelian and others) and there­fore more fitly employed to pick out the eyes of undutifull Children. But I look upon this as having more of fancy, than solidity in it: for others, for the quite contrary reason, make the Eagles here named, because they are a bird full of piety; as hath been observed out of Aben Ezra, by our learned Dr. Castell. whose discourse in his Speech ( in Schol. Theol. p. 31.) I shall here set down for the explication of one word in this verse; where­in he differs from all others: which is [...]. This word the Hebrews interpret doctrina, and understand the verse thus, the eye that despiseth the doctrine or the lesson of his mo­ther, &c. But there is no known root in their language from whence to derive this significa­tion of it: and therefore that Doctour, out of the neighbouring languages, translates it rather senium, old age: which is most agree­able to the sense of the place. For that which is despised by the eye is some corporal defect (as crookedness, wrinkles, shaking of the head, &c. and such like things which attend old age) not any thing belonging to the mind. And besides, saith he, it better agrees with what follows of the Eagles young ones pic­king out such an eye: for they are observed to bear a regard to their ancients, and to have a kind of piety in them.

[Page 540] [i] In the next words, ( v. 18, 29, 20.) he resolves another riddle, they put to him; which was this: what things are most ob­scure and unaccountable, though ordinary and common? of which I have given the best explication I could in the Paraphrase; but cannot further explain here, without making this Preface (which must necessarily be longer than ordinary, unless I should give no account of several things in the following verses which require explication) a great deal too much exceed the proportion which belongs to it.

[k] Next to these four inscrutable things, he subjoyns four more, which are very grievous, or rather intolerable, because of their great indignity, v. 21, 22, 23. the two first belong to men, and the disturbance of the Common­wealth; the two last to women, and the di­sturbance of private Families. And there are reasons peculiar to each: ex. gr. a Slave is intolerable when he gets the Sceptre into his hand (as they have done sometimes) partly because such persons, being ill bred, generally have base principles; and are ac­customed to vile things; and grow insolent by their good fortune: partly, because they are full of fears and suspicions, especially that they are despised and contemned; and therefore believing they are not loved, they will be feared, and care not what cruelties they exercise to keep men under. Part of [Page 541] which the Jews object to themselves in Sche­bet Judah; where they bring in a Philoso­pher laying this to their charge, that they affecting dominion in the City of Toledo, pro­ceeded to such boldness and sauciness, that they would openly strike Christians: which fulfilled, saith he, that of Solomon XXX. 22.

[l] The like might be said of the other three; but I shall onely observe concerning the last, that there being another way of explaining it, besides that which is most obvious, I have not omitted it: because the LXX. go that way, who thus render it, When a servant maid casts her mistress out of doors. And there is a third way, which I have not men­tioned, because it is not so agreeable to the words; when the mistress is not expelled, but the maid also is taken to wife and pre­ferred in the husbands love; as N. de Lyra takes it: examples of which we have in hi­story, that have proved very fatal to fami­lies. But this Preface, as I said, would be too long if I should name them; therefore I pass to the next.

[m] Which seems to be an Answer to this Question, Quid est magnum in minimo? What is great in little? or rather in the least? v. 24, 25, 26, &c. where he teaches us several things: first not to admire merely bodily bulk, strength, or beauty; but rather wisedom, diligence and sagacity to understand [Page 542] and pursue our own interest: secondly, to ad­mire the wisedom and power of God in the smallest things: and thirdly (as Melancthon adds) to reflect upon our own degenerate state, who neglect our own greatest good; nay, mind not self-preservation, but rather destroy our selves by vice and wickedness: and lastly, not to refuse admonition from the brutes. Among which, saith he, the Ants teach us industry and forecast; the Rabbits, not to at­tempt any thing above our strength; the Lo­custs, to preserve society by industry, and not to break it by sedition and disturbance of the publick order; and the Spider, to endeavour to excell in some art or other. All of them teach us not to rely merely on strength, but to use counsel and prudence.

The first and second of which reflexions I find in S. Chrysostom, who discourses admirably (Hom. XII. ad pop. Antioch. p. 139.) of the wonderfulness of the divine artifice, which in so small a body as that of the Ant, hath contrived such a perpetual desire of labour. To which if we attend, we cannot but receive this Instruction, [...] not to affect soft­ness and delicacy, nor fly from sweat and labours. And when the Wise man sends us, saith he, to learn of these little Creatures, he does just as we are wont to doe in Families; when the greater and the better sort have offended in any thing, we endeavour to shame [Page 543] them, by pointing to the little Children, say­ing, [...] behold, one that is a great deal less than thou, how towardly, how attentive and ready he is, to doe as he is bidden.

[n] But that word which we translate Conies, v. 26. (which are not so small a Creature, as Solomon here speaks of, nor make their holes in Rocks) Bochartus hath evidently proved signifies a Mouse in those Countries (whose hinder legs are longer than the forelegs) called by the Arabians in their language Al­jarbuo; whose craft I have briefly expressed in the Paraphrase.

[o] In what is said of the Locusts also, v. 27. I have followed him: who observes that to go forth, is a Scripture phrase for making war. In which the General was wont to di­vide the prey among the Souldiers, after a Victory: but the Locusts, having no set­tled constant Commander, divide among themselves. Yet I have not neglected our Translation.

[p] Which in the 28th verse hath forsaken the ancient Interpreters, who take Semamith, not for a Spider but, for a small sort of Liz­zard; from its spots called stellio; which is accounted by all Authours a very crafty Crea­ture: and to which the characters here given by Solomon do most properly belong. As the same Bochartus hath shewn at large L. IV. [Page 544] C. 7. de Sacr. Anim. Part 1. But if any have a list to understand hereby, some sort of Spider, they may reade Coelius Secundus his little Book called Araneus: In which he re­presents the wonderfull wisedom of God, in the structure of this small Creature; together with its admirable agility, and cunning; both in weaving its webs and nets; and in hunting for its prey particularly for young Lizzards) and in preserving it self; and its foresense of dangers, and of opportunities to catch its prey: For instance, against rainy weather; when other little Creatures grow dull in their motion and in their sight. In short, he observes, that as there is nothing, in appearance so mean, so abject, so small, in which the Creatour of all is not to be adored, and whose usefulness is not very great; so there are five things which are admirable in that sort of Spider, which he describes: the inexhausted matter which it spins out of so small a body; the wisedom of its contri­vances; strength in fighting; knowledge of the future; and usefulness for medicine.

[pp] And from all these four, some have noted, that an abridgment may be made of all that is necessary for the conservation of a King­dom in good estate: where first, care must be taken for provision of food, which we learn from the Pismire; then for secure and com­modious dwelling, which we learn from the second sort of Creature; and then that there [Page 545] be concord and agreement among domesticks and citizens, which we learn from the third; and lastly that labour, industry and ingenu­ous arts be incouraged and advanced, which we learn from the fourth.

[q] After the consideration of these four little Creatures, of small strength and contemptible aspect, he places four other which are great, stately and undaunted, v. 29, 30, &c. In which there are two considerable difficulties; one about that word in v. 31. which we trans­late a Greyhound (the vulgar a Cock; though Maldonate ingeniously conjectures the true reading in S. Hierom was Gallicus ca­nis, which afterward came to be corrupted into Gallus) but I take rather for a Horse (as our margin hath it) being a far braver, and more stately Creature than either of those; especially when he pranses, and is managed by a good rider.

The other is about the last words of the same verse: which are the character he gives of a King (who perhaps is immediately placed after the He-goat; because that Creature in Scripture is an Emblem of Majesty VIII. Dan. 5. 21. XIV. Isa. 9. L. Jer. 8, &c.) Al­kúm immó which Bochartus translates, a­gainst whom none of his Subjects ought to rise. For though many do; yet it is so contrary to their duty, and so dangerous, that he therefore calls him Alkum, against whom none arises. So Pallas was called by [Page 546] the Phoenicians, Ela Alkuma, the Goddess against whom none made insurrection. And the City in Boeotia that was sacred to her (she being reputed to be born there) was cal­led Alalcomenas: for though it was small and built in a plain, yet it always remained untouched and inviolated, because out of re­verence to the Goddess, [...], (as Strabo speaks) all men abstai­ned from all force and violence to it. Thus he discourses in his Epist. quae Resp. ad tres Quest. p. 43. And I find he had said it be­fore in his Phaleg, Second Part, L. 1. Cap. 16. where he translates melec Alcum, Rex in­victus, an invincible King.

But there is another conjecture, of a very lear­ned man of our own Mr. Pocock (Not. ad Gregor. Abul. Pharai. p. 203.) which is so patt, that I could not omit it in my Para­phrase. For, according to the Arabick use of the word Alkum (out of which language both Rabbins and Christians take the liberty to expound the Hebrew words of the Bible, when they are singular) the sense is still more pregnant; and sounds thus: A King with whom his people is; or whom his people follow. For as when there is such a happy agreement between King and people, there is nothing more comely; so then he appears with the greatest and most awfull Majesty, and strikes terrour into all his enemies.

[Page 547] [r] The two last verses, if we take them seve­red from the foregoing; are an advice how to be happy: which the whole Chapter shews in effect, is, to endeavour to be innocent. But because no man can be so wise, as never to doe a foolish thing; he seems, in conclu­sion, to tell what is next to that, viz. when we have miscarried any way, not to justifie it; but to appease those whom we have offen­ded, by silence; taking shame to our selves, and not defending what we have done amiss, much less making complaints of others, &c. For (as I have expressed it in the Para­phrase, v. last) by insisting upon our innocence, or charging others, or exaggerating faults, very great mischiefs may insue.

But these two verses may be connected with that which precedes; (though I have not been bold to doe it, because Interpreters go the other way) and v. 32. may be an advice to Subjects if they have offended their Prince any way, and been so foolish as to oppose him, not to persist in their errour; much less de­fend it, and clamour upon the Government, &c. but sit down in silence, bewailing the guilt, and imploring a pardon. And then v. 33. may be look't upon as Advice to Princes, not to oppress their Subjects; and thereby provoke them to rebell against them.

The Vulgar Latin seems to refer both to Princes: for thus runs the sense of v. 32. according to that Translation (which I cannot indeed re­concile [Page 548] concile well with the Hebrew) It sometimes happens, that he who is advanced on high (to a throne suppose) appears to be a fool: who if he had understood ( viz. his danger, or his folly, or what had been best for him) would have put his hand upon his mouth: that is, never have desired that dignity, which perhaps he earnestly sought. And, though I know not how to justifie this Trans­lation, it agrees well with what follows (which may well be applied unto Princes) that it is great folly to strain things too far. Either the Laws, which if extended to the utmost rigour, will, by such hard construction, be­come the bane of humane society; or their taxes and exactions beyond what the people can bear. For by squeezing them too much, most dangerous seditions and rebellions have hapned under excellent Princes.

And thus Melancthon understands the begin­ning of this verse ( v. 33.) that Empires and Governments ought to be moderate; according to two excellent sayings of Plato and Solon; which he alledges: and then concludes that, anger also ought to be repressed (according to the admonition in the last words) lest publick discords arise, which draw after them vast ruins: and oft-times arise from light causes; which ought to have been mollified and cured by some moderation, and not exasperated in­to a flame.

1. THe words of Agur the son of Jakeh, even the prophecy: the man spake un­to Ithiel, even un­to Ithiel and Ʋcal.

1. HEre now follow some memorable Sayings, of Agur, who was the Son of Jacche; out of whose Works these weighty Senten­ces were collected, which he uttered, like a prophetical Teacher, to Ithiel, one of his most eminent Scholars, and to Ʋchal, another of them; but especially to the former. See Arg. [a] [c]

2. Surely I am more brutish than any man, and have not the understan­ding of a man.

2. Who admiring his Wife­dom, and desiring to be resol­ved in many difficulties, A­gur modestly and humbly said; do not call me wife: for I am so far from that a­cuteness, which is natural to him who excells in wisedom, that I am stupid, in compa­rison with such a person; nay, I cannot arrogate to my self the understanding of a common man. See Arg. [b] [c]

3. I neither learned wisedom, nor have the know­ledge of the holy.

3. And as for improve­ments, which are made by the help of knowing persons, I have not had the advanta­ges of many other men: for [Page 550] I was never brought up in the Schools of the Prophets, where I might have learnt some wisedom; much less have I received the know­ledge of such sacred myste­ries, as thou inquirest after; the most I can pretend unto, is onely to know what be­longs to a pious life. See Arg. [d]

4. Who hath ascended up into heaven, or descen­ded? who hath ga­thered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his sons name, if thou canst tell?

4. But had I a greater reach, or been better bred, it would have been impossi­ble for me, to give an ac­count of the works of God; much less of God himself. For where is he among all the Wise men, that ever went up into Heaven and came down again, to tell us the order, and the motion of the Stars; and all the rest that is done there? Nay, who is it, that can so much as give us the least account of the Wind, but God alone? who hath it perfectly in his pow­er, to make it cease, and blow again, as He pleaseth. And, to come lower yet, who but He hath tyed up [Page 551] the Waves of the Sea, that they should not exceed their bounds? or who hath fixed the Earth (on which thou dwellest, and therefore art better acquainted withall) within such limits, as it ne­ver breaks? By what name is he called, that can explain these things? or, if thou knowest, tell me the name of his Son, or of his Family; that, if he be dead, we may enquire of them.

5. Every word of God is pure: he is a shield unto them that put their trust in him.

5. The most that any man can doe for thy satisfaction, is this; to send thee to the Book of God, and bid thee be content with what He hath there revealed of Him­self, and of his Will; which in every part of it is so sin­cere, and free from all mix­ture of deceit, that thou mayst safely rely upon it; and take his word, that He will protect and defend all those, who, in obedience to his commands, trust Him for what He hath promi­sed.

6. Add thou not unto his words, lest he reprove thee, and thou be found a liar.

6. Let this suffice thee; and do not pretend to grea­ter acquaintance with his will, than really thou hast; by adding any thing of thy own to God's word, and vouching it for his: which may bring thee into great danger of the severest punish­ments from Him; for being guilty of the worst of forge­ries, in counterfeiting divine inspiration.

7. Two things have I required of thee, deny me them not before I die.

7. And in Answer to the Question about Prayer (what things thou shouldst ask of God) I have not much to say neither; for I would not have thee multiply words, but say, as I am wont to do: I humbly begg onely two things of Thee, O God; which I most earnestly be­seech Thee I may not want, as long as I stay in this world.

8. Remove far from me vanity and lies; give me neither poverty nor riches, feed me with food conve­nient for me:

8. The first is for my mind; that I may be per­fectly secured from being de­ceived my self by false opi­nions, especially concerning Thee and Religion; and from [Page 553] being any ways guilty of deceiving other men: and then, for the supply of my bodily necessities, I desire Thou wouldst neither give me scarcity, nor superfluity; but, if I may chuse, a middle between both: making me such a competent allowance as may be sufficient to main­tain me decently, in that state and condition of life, where­in Thou hast placed me. See Arg. [e]

9. Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

9. For I am sensible how great danger there is, ei­ther in having abundance of wealth, which may tempt me to be so prophane and irreligious, as not onely to forget the donour of all good things, but atheistically to contemn thy worship and service; nay, insolently pro­fess, that I know no such being as the LORD, nor have any thing to doe with Him: or in a beggarly con­dition, which may press me, first to be injurious unto o­thers for my own relief; and then to run into the fearfull [Page 554] crime of perjury, to purge my self from the charge of theft. XXII. Exod. 8, 11.

10. Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.

10. As for rules of beha­viour towards others, they are generally well known; and therefore I onely admo­nish thee to avoid one thing (to which our Nation is too prone) that is, not to abuse any poor Slave, whose con­dition is wretched enough; and therefore, for instance, rather excuse than aggravate his fault to his Master, who perhaps is too rigorous: and be sure never to load him with unjust accusations, lest, being wronged by thee and not knowing how to right himself, he appeal to the Lord and pray Him to pu­nish thee; and thou, being found guilty, feel the heavy effects of his vengeance. See Arg. [f]

11. There is a generation that curseth their fa­ther, and doth not bless their mother.

11. And now, to answer your inquiry, what company you should keep? There are four sorts of men, I would have you set a mark upon, and cautiously shun. First, [Page 555] they that are fouly ungrate­full to them, from whom they have received many be­nefits: for such a sort of men there is, who have no sense of obligations, no, not to their Parents, to whom they have the greatest; but rail upon their Father, nay, wish him dead; and cannot speak a good word of their Mo­ther.

12. There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.

12. Next to these, are a sort of hypocrites; who have a great opinion of their own purity, and would be thought by others very vertuous: but hide the greatest filthiness, both in their minds and lives (which either they do not see, or will not take care to purge away) under this out­ward garb of holiness.

13. There is a generation, O how lofty are their eyes! and their eye-lids are lifted up.

13. There is a third sort, whose pride and arrogance is so lofty, that it appears in their very countenance; and makes them superciliously overlook all other men, as if they were not worthy of the least respect from them.

14. There is a generation whose teeth are as swords, and their jaw-teeth as knives, to devour the poor from off the earth, and the needy from among men.

14. But the fourth and last sort is most mischievous, whose ravenous cruelty hath no example; unless you con­ceive a Lion or Wolf, that hath teeth, both small and great, as sharp as swords or knives, coming with open mouth to devour every Crea­ture, that is weaker than themselves: such is the sa­vage oppression of tyrants, ex­tortioners, calumniatours, &c. who have no mercy upon the poor and needy; but make their condition (which moves compassion in other men) so insufferable, that they are weary of living any longer in the world.

15. The horse-leach hath two daughters, crying, Give, give. There are three things that are never sa­tisfied, yea, four things say not, It is enough:

15. And here I will satis­fie one of your other Questi­ons, What Creature is most unsatiable? I answer, the Horse-leech; which sucks the bloud of other Creatures, till it burst: as those wicked men do the livelihood of the poor, till they ruin them­selves. And in this perpe­tual craving more and more, without any end, there are [Page 557] two things so like the Horse-leech, that they may be cal­led her Daughters: nay, there are three that are never satis­fied; or rather four whose de­sires cannot be filled. See Arg. [g]

16. The grave, and the barren womb, the earth that is not filled with water, and the fire that saith not, It is enough.

16. They are these: Death, or the Grave; which, having consumed so many past Ge­nerations, will as greedily swallow up and consume all that are yet to come: the barren Womb; which is wont to be desirous of Children beyond measure: the Earth, which drinks up all the rain that falls upon it, and still thirsts for more: and the Fire, which devours all the fuel that is thrown into it, and never ceases to burn, as long as there is any thing to feed it.

17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the val­ley shall pick it out, and the young ea­gles shall eat it.

17. I will not end this, till I have pronounced the doom of the first sort of wic­ked men, now mentioned ( v. 11.) who are so ungrate full to their Parents, as not onely to disobey their com­mands, but to scorn, nay and, [Page 558] deride their persons; and mock at the infirmities of their old age: whose villa­nies shall bring them to an infamous end, and expose their dead bodies for a prey to the Ravens (which fre­quent the Brooks, that run in the Vallies) and to the young Eagles; who shall pick out those eyes, in which their scorn and derision of their Parents, was wont to appear. See Arg. [h]

18. There be three things which are two wonderfull for me, yea, four which I know not:

18. To your next Questi­on, my Answer is; that there are three things, whose mo­tions are beyond my reach: nay, a fourth, which is the most unaccountable of all the rest. See Arg. [i]

19. The way of an eagle in the air, the way of a ser­pent upon a rock, the way of a ship in the midst of the sea, and the way of a man with a maid.

19. First, the wonderfull swiftness of an Eagles flight into the air, quite out of our sight (XXIII. 5.) secondly, the manner of a Serpent's speedy creeping, without a­ny feet, to the top of a slip­pery rock: thirdly, the way that a Ship makes in the Sea, though it seem sometime to sink to the bottom of the [Page 559] water, and again to mount up into the air: But, above all, the slipperiness of youth (which is more inconstant than the air, &c.) and espe­cially the impatience, and restless tossings of a young man's mind, his cunning and slights, when he goes a wo­ing; and the wonderfull arts he hath to slide into the heart of a maid, and win her love.

20. Such is the way of an adulte­rous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.

20. And yet, the subtilty of an adulterous woman, is equal to this; both in crafty contrivances of secret ways to enjoy her filthy pleasures; and in casting a mist before her Husbands eyes to conceal them, when she is in danger to be discovered. For having defiled his Bed, she not one­ly looks modestly and de­murely, but professes the greatest innocency; and be­haves her self, as if she were the honestest Woman, and the kindest Wife too in the world: like one that, ha­ving eaten some forbidden meat, wipes her mouth, and says she hath not so much as [Page 560] tasted it; but abhors to let it come within her lips.

21. For three things the earth is disquieted, and for four which it cannot bear:

21. And, to satisfie your other Question, What things are most intolerable? my an­swer is; that three things make such a disturbance, that men groan under the load of them: nay, there are four, which are an unsupportable grievance unto those that are oppressed by them. See Arg. [k]

22. For a ser­vant when he reigneth, and a fool when he is filled with meat,

22. First, the insolent cru­elty of a vile Slave, when he is advanced to a Throne: secondly, the petulant rude­ness of a fortunate fool; espe­cially when he grows debau­ched, and is in one of his drunken fits:

23. For an odi­ous woman when she is married, and an handmaid that is heir to her mi­stress.

23. And thirdly, a wo­man, whose moroseness, pride and passion (and such like ill qualities) make her hated by every body; when she gets an Husband: and lastly, a poor maid servant, when she is puffed up by an estate, left her by her mi­stress; or, which is worse, that having supplanted her [Page 561] mistress, and thrust her, first out of her husbands affecti­ons; and then out of doors, succeeds in her place, and be­comes his wife. See Arg. [l]

24. There be four things which are little upon the earth, but they are exceeding wise:

24. To those four intole­rable things, of which all complain, I will add four more, that are very contemp­tible, but much admired: for though they have no bo­dily bulk, their wisedom is exceeding great, and very elaborate. See Arg. [m] [pp]

25. The ants are a people not strong; yet they prepare their meat in the summer;

25. First, the Ants; which are a creature so infirm, that one crush of our foot kills multitudes of them, and yet so provident, as well as in­dustrious, that they prepare granaries under ground, with wonderfull art, to receive their food: which they ga­ther and lay up in harvest time; and secure it too, that it may serve for all the year. See VI. 8.

26. The conies are but a feeble [...] make they [...] [...]ouses in the [...];

26. Secondly, the moun­tain Mice, are a feeble sort of creature also, but they have a Leader to give them notice of any danger; and [Page 562] are so cunning that they pro­vide for their safety in high rocks: into which they have several entrances and out-lets; that if they be assaulted in one port, they may escape at another. See Arg. [n]

27. The locusts have no king, yet go they forth all of them by bands;

27. Next the Locusts, which herein indeed differ from the former, that they have no King to govern them; yet go forth, like Souldiers to battel, in good order: and when they fall upon the spoil, divide it among themselves, without any quarrel or con­tention. See Arg. [o]

28. The spider taketh hold with her hands, and is in kings palaces.

28. Lastly, (The Spider, which weaves a curious web, or rather) The little spotted Lizzard, which takes fast hold even on the flat ceiling of houses; and there goes (with its body hanging down into the air) in pursuit of its prey: which as it nimbly catches; so it intrudes it self to hunt for it, even in Kings Palaces. See Arg. [p]

29. There be three things which go well, yea, four are comely in go­ing:

29. And here after the consideration of these four contemptible things, it will [Page 563] be fit to answer your last Question, What things are most stately? and there are three, or rather four things, whose motion is majestick, and go after a goodly man­ner.

30. A lion which is stron­gest among beasts, and turneth not a­way for any,

30. First the Lion, when he is come to his full growth; who is the most heroical and undaunted of all creatures; never turning his back for fear of the greatest multitude of hunters, or Dogs that set upon him.

31. A grey­hound, an he-goat also, and a king, a­gainst whom there is no rising up.

31. Next to him, a strong and generous Horse; especi­ally, when he is girt and e­quipped (as we speak) for the battel: And then the He-goat with his long beard; when he walks in pompous state before the flock. And lastly, a prosperous King, of invincible courage; especial­ly when he reigns in the hearts of his people, and marches at the head of an unanimous, victorious Ar­my; whom none dare rise up to oppose. See Arg. [q]

32. If thou hast done foolishly in lifting up thy self, or if thou hast thought evil, lay thine hand upon thy mouth.

32. If thy pride or thy passion hath ingaged thee, in some foolish action, where­by thou hast disgraced thy self; or made thee contrive and indeavour any thing that is unwarrantable; do not add one fault to another, by ex­cusing it, or blaming any bo­dy but they self for it; much less by quarrelling at those that admonish thee of it, and reprehend thee for it: but stop at the first motion to this, and silently acknow­ledge thy errour. See Arg. [r]

33. Surely the churning of milk bringeth forth but­ter, and the wrin­ging of the nose bringeth forth bloud: so the forcing of wrath bringeth forth strife.

33. For from little things there is an easie progress un­to greater. And just as you see Milk is first pressed out of the Cows udder, and then being shaken in the churn is forced into butter; and as the Nose being wrung, though at the first it onely purge it self yet if it be harder pres­sed, there comes out bloud: even so, words passing to and fro, raise an heat, and that, if continued, stirs up anger; and that, making [Page 565] men vehemently insist upon their opinion, or their desire, turns into scolding; and that, in the issue, grows up to quar­rels, and irreconcileable en­mities.

CHAP. XXXI.

ARGUMENT.

[a] It is generally taken for granted, both by Hebrew and Christian Writers, that King Lemuel, whose Mother gave him the Precepts contained in this Chapter, was Solomon: whom Bathsheba took care early to instruct in his duty; being, as some of no small name fancy, divinely inspired with the gift of Pro­phecy. But, as all this depends merely upon conjecture, and that without the least ground, so there is no good reason assigned why Solo­mon should here be called Lemuel; and not by the name he hath both in the beginning of the Preface to this Book, I. Prov. 1. and in the entrance of the First Part Chap. X. I. and of the last Collection also (XXV. I.) made by the men of Hezekiah: whom Gro­tius fancies to be the King here mentioned, under the name of Lemuel; onely for this [Page 566] reason, that this Chapter follows the Collec­tion of Proverbs made by his Servants: which hath no force at all in it; for the words of Agur follow more immediately; which he can­not ascribe to Hezekiah.

And therefore it is more reasonable to conceive this Lemuel to have been a Prince, in some other Country; who had gathered some weigh­ty Sentences taught him by his Mother (whose name is unknown) which it was thought fit to adjoyn to the foregoing: because they are very wise, and of great moment; as if they proceeded from a prophetical spirit. And it is onely the vanity of the Jewish Nation, who would inclose all wisedom within the bounds of their own Country, which hath made them ascribe that which follows in this Chapter to Solomon and Bathsheba. For which, as I said, there is no colour: but it appears by the History of the Queen of Sheba, and the Embassies which came from the Kings there­abouts, who sent to hear the wisedom of So­lomon (1 King. IV. ult.) that there were even in those times, great persons very inqui­sitive after knowledge, as there had been, in the times foregoing, in those Eastern Coun­tries, and in Egypt; which was famous for wise men, 1 King. IV. 30. where we reade of the wisedom of the Children of the East (i. e. Arabia where Job a considerable Prince, and the rest of his Friends, lived in former ages) and the wisedom of Egypt. Of which [Page 567] Country some have thought those famous men to have been, who are mentioned in the next words, v. 31. where this demonstration is gi­ven that Solomon's wisedom excelled all the wisedom of those Countries, for he was wiser than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, &c. upon which words, Gasper Sanchez notes, that the Seder Olam says, these were Egyptian wise men. But it is not good to take things upon trust; for I find upon examination of the place (which is Chap. XX. of the greater Book of that name) that it saith no such thing, but onely this, that the Sons of Zara, Zimri, Ethan, He­man, Chalcol and Dara (mentioned 1 Chron. II. 6.) were Prophets; who prophecied in Egypt. But however this be, that very Book acknowledges in the next Chapter; that there were Prophets in other Countries, be­fore the Law of Moses was given: though after the delivery of it, the holy Spirit, they fancy, forsook all the world but them; im­mediately upon the speaking of those words, XXXIII. Exod. 16. XXXIV. 6. For which assertion, as there is not the least shadow of reason, so supposing it were true, it must not­withstanding be confessed that there remained still among other Nations, many excellent and wise persons both men and women: who had such communication also with the Jews, that many of them were proselyted to their Reli­gion: which might have countenanced their [Page 568] Authours if they had said (and it seems to me a better fancy than any they have) that Lemuel's Mother was a Jewish Lady marri­ed to some Prince of another Country; by whom she had this Son; and took care of his Institution in the Divine wisedom of her people.

And by the use of the word bar three times, for a Son, in the beginning of this Instructi­on (which is no where used in this Book be­fore, nor in the whole Bible more than once, II. Psal. 12.) one would guess this Lemuel to have been some great person in Chaldaea. For in the next verse also ( v. 4.) we meet with the word Melachin ( Kings) according to the termination in the Language of that Country.

[b] But this is all uncertain, and therefore I pro­ceed no further in it: but onely note, that whosoever was the Mother of Lemuel, she was mightily solicitous to have him doe well: as appears by verse the second. Which some think to be a passionate expression, when she saw him begin to incline to evil courses; as if she had said: What dost thou mean, my Son, &c. But it is more likely, that it proceeded from a tender concern for his well-doing, as soon as ever he grew up; whilst he was yet innocent and untainted. And that he might so continue, she gives him three or rather four of the most proper Advices, that could be thought of for a Prince.

[Page 569] [c] First, to subdue that lust, which she knew to be very violent in youth; especially in young Kings; who have more provocations, and are apt to take more license than other men: but bring thereby such mischiefs upon themselves, and their Kingdoms, as are not to be repaired; but often end in their destruction, v. 3.

[d] In order to this, she admonishes him, in the second place, to avoid drunkenness; and to preserve himself perfectly sober: whereby he would be fit also for counsel; and be able likewise to give a right judgment, when Causes were brought before him, v. 4. which some extend so far, as to think she would not have him drink any wine at all, or other strong liquors. (of which there were several made, of honey, or dates, and divers other things; which go under the common name of Schechar) But it is more reasonable to look upon it, as a caution, against excess: which is dangerous in all men, but especially in those that are to govern others, as well as them­selves. For then they blurt out the greatest secrets, as the Vulgar translate the latter part of the verse; or grow furious and out­ragious, as the LXX. translate the same passage: but both of them without any ground that I can see in the Hebrew Text.

[e] In which follows, v. 5. the true reason of this prohibition; and then an account ( v. 6.) of their condition, to whom a larger quantity [Page 570] than ordinary, of wine or strong drink, is fit to be allowed. Not to Kings, who have in­numerable ways to relieve their cares, and to divert themselves when any thing troubles them: but to poor miserable people, that are ready to faint under their heavy burthens and oppressions. For whom this is a present relief; and the onely one sometime they are capable of; when they are in a very melan­choly condition. And they that are of such a temper, or are otherways made exceeding sad, can better bear a great deal of wine, without any disorder, than the sanguine; and they who are gay and merry. There are those, that by men ready to perish, have understood such as were condemned to dye, and going to execution. Ʋnto whom it was the custom to give a draught of wine, to sup­port their spirits; and, in the degenerate ages of the Jewish Commonwealth, they put something into it to intoxicate the poor wret­ches, so that they might be insensible of pain. And some imagin this custom took its original from this place in the Proverbs; though it be not the true sense of the words. For the latter part of this verse, (and that which follows v. 7.) gives the best explication of the first: and they shew he speaks of those that were miserably poor. And so the best Hebrew Expositours interpret those words, XXVI. Deut. 4. my Father was a Syrian, ready to perish: that is, extreme poor; and in want of all things.

[Page 571] [f] And thus having enlarged this second Ad­vice a little, she passes to the third: which is ( v. 8.) to take such care that Justice be exactly administred (without which no King­dom can subsist) as himself to undertake the defence of those, who were in danger to lose a good cause; for want of an Advocate to plead it for them, or to open the true state of it, &c. Especially she commends to him, the patro­nage of Strangers, Orphans, and poor indi­gent people. The first of which in the He­brew, are called children of change; or that are passed by: That is, persons who have changed their country; or that are in dan­ger to suffer grievous alterations in their condition, if right be not done them; or who are deserted by all, and have none to stand by them. Several other ways there are to explain the phrase; but to the same pur­pose.

[g] But the great care of Parents, being to see their Son well married, she concludes with the description of such a wife, as she would have him seek: which takes up the rest of the Chapter, from v. 10. to the end. And it is in the form of a Poem (as S. Hierom takes it) consisting of a sort of Iambick ver­ses: each of which begins with a new Letter of the Alphabet in order; the tenth with Aleph, the eleventh with Beth, and so to the bottom. Which was an elegant sort of com­posure among the Ancients, and a great help [Page 572] to memory also; as we see in several Psalms, and other parts of Scripture.

Now whether she composed these verses her self, or got her sense expressed by some eminent Poet, cannot be known; nor is it material. But I do not think fit to follow the conjecture of Huetius (in his late Demonstr. Evang.) who imagins the words of Lemuel's Mother to end with the ninth verse: and here to begin a distinct composition of some other per­son; suppose Solomon. For though this fol­lowing Poem, be disjoyned from the forego­ing words, in the LXX; and differs herein from the rest that in the beginning of every verse, the order of the Hebrew Alphabet is observed; yet there being no words in the head of it (as there is Chap. XXX. and the beginning of this Chapter) to denote it to belong to another Authour, I take it to be of the same piece with the first nine verses. That is, to be a Copy of Verses, delivered to Lemuel by his Mother, in commendation of an excellent woman: which perhaps she did not make her self (though there be no proof of that, and both Deborah and Hannah we find were Poets) but, notwithstanding, being recommended to him by her; would, she thought, have the same authority with him, as if she had been the Authour. And it is very observable, that the general character of such a woman as she would have him mar­ry, is escheth chajil, a vertuous woman, we [Page 573] translate it. Which word chajil, signifies both strength (or rather valour and courage) and riches and vertue. And, in the description of fitting persons for the Magistracy, Jethro in general saith they should be anschee cha­jil (XVIII. Exod. 21.) which we translate able men: and then follows more particular­ly wherein their ability should consist, such as fear God, men of truth, hating covetous­ness. I take therefore escheth chajil to in­clude in it a great fear of God (mentioned afterward v. 30.) which is so powerfull as to endue one with the courage to doe well, when piety is contemned; nay, laught at and abused: and have not therefore omitted this, among other words, to express the force of this phrase.

[h] And then follow, after this, abundance of other good qualities, which are included in this: such as chastity; and such a care of her husbands estate, that be might have a per­fect confidence in her management; love to him without moroseness; diligence in all houshold affairs; frugality; gentleness in the government of her family; a prudent care in the education of her children; and in setting all the family to some employment or other; and increasing also her husbands estate, and yet giving liberally to the poor; affability, and courtesie to all, &c. which excellent in­dowments if her Son found in a wife, she knew it would be a certain means to preserve [Page 574] him, from following other women ( v. 3.) when he took perfect delight in her company: and from drunkenness also ( v. 4.) which few fall into, who intirely love their wives, and study to please them in all things: for they generally abhor this loathsome vice. In order to this she would have him marry such an one, as he could perfectly confide in; and never in the least suspect of any levity, or unfaithfulness, or carelesness, when he was abroad, v. 11. and would never be cross to him; but always loving, and kind, and plea­sing, when he was at home, v. 12.

[i] An excellent houswife also; prone to take any pains her self, that she might give a good example to others: particularly, in the Linen, and Woollen Manufacture; in which the greatest women, it appears by ancient Authours, constantly employed themselves heretofore, with such diligence, as is highly praised in their Books v. 13. where to ex­press her propension to this work, he ascribes a willingness and forwardness to her hands; just as XXI. Prov. 25. he makes the hands of the sluggard, to be averse to labour.

[k] Which turns to a great account, she shews, both in foreign commodities, v. 14. and in the purchase of land, v. 16. which the good houswife her self views, and walks about with great expedition ( v. 17.) tucking up her garments (as we speak) that she may be fit for motion every where: and not minding [Page 575] fine clothes more than her business, nor for fear of spoiling them, neglecting that; but preferring strength in her arms acquired by labour, before the ornaments wherewith they are wont to be adorned.

[l] The profit of which she finds is so great, that it makes her love labour better than sleep; and when there is haste of work, to continue it all night: so v. 18. may be ex­pounded.

After which follows v. 19. another instance of her humble greatness. Then her charity to the poor, v. 20. her care of her own family, v. 21. where the last word having different senses, I have expressed them all in the Pa­raphrase.

[m] And then is wisely mentioned, v. 22. her magnificence in the hanging of her house, and of her bed, and in her own apparel: which was the more allowable, when the poor were not neglected; and the decking her self and house, did not make her forget their necessi­ties. The particular words there I have not room to explain. Nor those which follow, v. 24. (after she had mentioned the honour her husband would get by such a wife, v. 23.) for I think it is needfull rather to give a brief account of v. 25.

[n] Which seems not unfitly translated by Ca­stalio to this sense, that she being thus am­ply provided, and fortified, as it were, a­gainst all accidents; need not fear any want [Page 576] in future times. But considering what fol­lows, v. 26, 27. I have chosen onely to touch on that sense; and to take strength and ho­nour for the excellent qualities belonging to her: which I have called her principal orna­ments; because the Hebrews are wont to ex­press that which adorns any person, and is most proper to them, by the name of clo­thing: as CXXXII. Psal. 9. thy Priests shall be clothed with righteousness.

[o] The rest I must wholly omit, and onely ob­serve that the fear of the LORD in the conclusion ( v. 30.) is the foundation of all these vertues (which will either not be found, where there is no devout sense of God; or not be constant and equal, but vary as several passions govern and rule their spirits) espe­cially when it is in such a high degree, that a woman values her self for the fear of the Lord, more than any thing else. So the LXX. translate it; A prudent woman is commended; but she praises the fear of the Lord: which may have this sense also, that her vertues commend Religion unto others. Religion it self is honoured by her excellent vertues: which are so exemplary, that they make others in love with them, as well as with her.

I conclude all with the Observation of Melanc­thon, that this Description, which he calls Speculum honestae Matronae, is altogether simple and plain, without any such allegories [Page 577] as Simonides used, who said, he was happy that married a wife like a Bee: and that all this, in a manner, is comprehended by the Apostle in those words to Timothy 1. II. ult. she shall be saved in Child-bearing, if they continue in faith, and charity, and holiness; with sobriety. Faith, saith he, is the ac­knowledgment of the true God, and confidence in his Son Jesus Christ (that is, belief of the whole Gospel) out of which springs the love of God, and from thence the love of her Husband and Children: and then holi­ness or sanctification, which is that vertue we call chastity: and lastly temperance, as he translates it, moderation in meat and drink; or rather, all manner of sober beha­viour, and prudence, in the Government of the family, and in the moderation of all sorts of expences, &c. which things the Apostle particularly mentions; because in the enume­ration of Vertues, it is the manner of the holy Writers, to name those onely, which are most proper and sutable to every ones state and vocation.

1. THE words of king Lemuel, the pro­phecy that his mo­ther taught him.

1. UNto those Sayings of Agur, let these of King Lemuel be added and considered: which are weigh­ty Sentences also (XXX. 1.) which his Mother taught him, with such authority, [Page 578] as if she had been a Prophe­tess. See Arg. [a]

2. What, my son? and what, the son of my womb? and what, the son of my vows?

2. And with no less ten­derness and affection also, saying; Hearken, my Dear Son, for whose well-doing, O how much am I concer­ned? I want words to ex­press the care I have about it: I am at a loss how to in­struct thee according to my wishes: what shall I desire thee to doe for my sake, who indured so much for thee; when I carried thee in my womb, and brought thee forth from thence? what shall I pray thee to doe? for whom I have made so many prayers to God; and vows too, if I might but see thee come safe into the world, and grow to be a man, and sit upon a Throne. See Arg. [b]

3. Give not thy strength unto wo­men, nor thy ways to that which de­stroyeth kings.

3. In the first place, let me prevail with thee, as thou lovest me, and as thou lovest thy self, to be chaste in thy desires of bodily pleasures, and not to give up thy self to follow thy lust after wo­men; [Page 579] which will destroy the strength of thy body, wea­ken thy mind, and exhaust thy treasures: that is, en­gage thee in such courses, as are the bane of Kings; and, by making them neglect their Government, have brought many of them and their King­doms to utter ruin. See Arg. [c]

4. It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink.

4. And next to this, O Le­muel, Kings of all other men, Kings, I say, should be spa­ring, very sparing in the use of wine, and of all other intoxi­cating drink: and so should their Counsellours, and Com­manders of Armies, and Judges, and all other Mini­sters and Officers. See Arg. [d]

5. Lest they drink and forget the law, and per­vert the judgment of any of the afflic­ted.

5. For they may injure more than themselves, when they are in drink. If a Cause, for instance, be brought be­fore a Prince or a Judge, and his thoughts are confused by the fumes of wine; he may quite forget the standing Rules whereby he ought to determine it: and things ap­pearing to him quite other­wise [Page 580] wise than they are, he may not onely judge amiss, but unjustly condemn those that ought to have been acquit­ted; and undoe poor and af­flicted people, by giving a­way their right, when the comfort of their whole life depends upon his justice.

6. Give strong drink unto him that is ready to perish, and wine to those that be of heavy hearts.

6. If the liberal use of wine and strong drink, is to be indulg'd to any body, it is to those miserable wret­ches, and the meaner sort of persons: whom it may be charity to comfort therewith, when they are in danger to perish, for want of the neces­sary supports of life; or are oppressed with grief and sor­row in any other deplorable condition. See Arg. [e]

7. Let him drink and forget his poverty, and remember his mi­sery no more.

7. Then bring forth plen­ty of wine, and set it before such a disconfolate person: let him drink freely till he hath cheered his heart, and raised his drooping spirits, and be able to think of some­thing else, beside his poverty and misery; nay, till he be so merry, as quite to forget [Page 581] the cares and wearisome la­bours, that it brings upon him.

8. Open thy mouth for the dumb in the cause of all such as are appointed to de­struction.

8. And that's the third thing I beg of thee, to ad­minister justice exactly to all thy Subjects, and not merely commit the care of it unto others: but sit thy self upon the bench; and if thou seest a man in danger to lose his right, because he is not able to make it out, and through fear, or igno­rance, or want of elocution, cannot speak for himself, keep not silence, but under­take his defence; especially if it be the cause of strangers, who understand not the Laws, and perhaps are in danger to suffer some great damage, in their bodies, credits or estates. See Arg. [f]

9. Open thy mouth, judge righteously, and plead the cause of the poor and nee­dy.

9. And when thou hast cleared the righteousness of their cause, fear not to pro­nounce the sentence boldly, according as the Laws re­quire: Let no man perswade thee to admit of delays, but bring the business to a speedy [Page 582] issue; that he who is poor, nay, a mere beggar, may neither be oppressed by do­ing him injustice, or by de­ferring to doe him right.

10. ¶ Who can find a vertuous woman? for her price is far above rubies.

10. ¶ And now, next to this, I shall commend a good Wise unto thee: In the choice of whom, a singular care ought to be employed. But a­las! such a woman as I would have is scarce, and hard to be found. One that is not onely industrious, but pious, and can command her self, as well as govern her family: being inricht with all those vertu­ous qualities, which make her far more valuable, than all the pearls or precious stones, that women love to be adorned withall. See Arg. [g]

11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil.

11. I can onely give the character of her (which may serve to direct others as well as thee, in their search after such a person) in whose cha­stity, as well as prudence, frugality, and fidelity in or­dering all affairs at home, her Husband hath such a [Page 583] confidence, that he may go abroad, and attend the pub­lick affairs; without the least care or solicitude what will become of his domestick con­cerns; and not be tempted to inrich himself, or supply his own necessities, with the spoil of other men. See Arg. [h]

12. She will do him good and not evil all the days of her life.

12. She will not onely in­deavour to answer his love, with an equal affection, but to provoke and excite it, by pleasing him in every thing; and avoiding whatsoever is ungratefull to him: nay, by deserving well of him, and studying to promote the in­terest of him and of his fami­ly, and to maintain his ho­nour and reputation; and that not onely by fits and in a good humour, but all the days of her life; even after he is dead, if she survive him. See Arg. [h]

13. She seeketh wooll, and flax, and worketh wil­lingly with her hands.

13. Idleness is so hatefull to her, that she need not be desired to employ her self in some piece of good hous­wifery: but of her own ac­cord [Page 584] sets up a Linen and Woollen Manufacture; to which she applies her own hands so willingly, as well as dextrously, that it appears she delights in the work. See Arg. [i]

14. She is like the merchants ships, she bringeth her food from a­far.

14. And therewith she maintains her family with­out expence, by carrying on as gainfull a traffick for fo­reign commodities (which she gets in exchange for these) as if her husband set out a Fleet of Merchant Ships; to fetch them from far di­stant Countries.

15. She riseth also while it is yet night, and giveth meat to her house­hold, and a porti­on to her maidens.

15. Nor doth she indulge her self in over much sleep, but is an early riser before the break of day; to make provision for those that are to go abroad to work in the fields; and to set her mai­dens their several tasks at home.

16. She consi­dereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

16. So far she is from wa­sting her husbands estate, that by her prudent manage­ment she continually increa­ses it: first purchasing a field for corn, when she meets [Page 585] with one, that she judges worth her money; and then, out of the mere product of her own labours, adding a vineyard to it, which she causes to be well planted.

17. She gir­deth her loyns with strength, and strengtheneth her arms.

17. And as her diligence is unwearied, so she is nei­ther slow in he rdispatches, nor refuses any pains: but nimbly bestirs her self, and goes roundly (as we say) a-about her business: nay, ex­ercises her arms to the stron­gest labours, both within doors and without. See Arg. [k]

18. She percei­veth that her mer­chandise is good: her candle goeth not out by night.

18. For, finding by sweet experience not onely how wholesome labour is, but what great profit her traffick yields, she doth not conclude her work with the day; but continues it as much in the night as can be spared from necessary sleep. See Argu­ment [l]

19. She layeth her hands to the spindle, and her hands hold the di­staff.

19. And she doth not think it beneath her quality to put her hands to the spin­dle: but twists the thred or the yarn with her own fin­gers; [Page 586] and winds them with her own hands.

20. She stretch­eth out her hand to the poor; yea, she reacheth forth her hands to the needy.

20. Which she stretches out with no less forwardness to relieve the poor: being not onely for getting all she can, but for giving liberally, out of her gains, to needy people; whom she supplies cheerfully as well as bounti­fully; and extends her cha­rity not onely to those who are near, but to those who are remoter from her.

21. She is not afraid of the snow for her houshold: for all her house­hold are clothed with scarlet.

21. Yet such is her pru­dence withall, that her own Family and domestick Ser­vants are in no danger to suffer hereby, in the hardest winter: for she provides them with change of raiment, for the several seasons, and with double garments when the weather is cold; nay, not onely clothes them, but ad­orns them so, that they may appear in a splendid manner, when they are to wait upon her. See Arg. [l]

22. She maketh her self coverings of tapestry, her clothing is silk and purple.

22. The furniture of her House also is very noble, and her own apparel sutable to it: [Page 587] in which her greatness is, not the less but, the more con­spicuous; because they are of her own making. See Arg. [m]

23. Her hus­band is known in the gates, when he sitteth among the elders of the land.

23. And so are her hus­bands robes; which make him noted, when he comes into the Courts of Judica­ture, and sits among the Se­natours of the Country: who call him a happy man in such a wife, as doth him honour, and eases him of all his cares, but onely those of the pub­lick business; which her wise­dom, diligence and prudent management, gives him lea­sure wholly to attend.

24. She maketh fine linen, and sel­leth it, and deli­vereth girdles un­to the merchant.

24. For such is her indu­stry, that she exercises more arts than one or two, to in­rich her family; making, for instance, very fine linen, with embroidered belts, and girdles curiously wrought; which she sells to the Phoe­nician Merchant.

25. Strength and honour are her clothing, and she shall rejoyce in time to come.

25. But her principal or­naments are, the firmness, constancy and vigour of her mind; her modest, comely [Page 588] and decent behaviour; her generous and honourable way of dealing with every one: which (accompanied with the forenamed dili­gence, &c.) make her so hap­py, that they free her from all fear of what may be here­after; and prepare her to meet old age, and death it self, with joyfull satisfaction. See Arg. [n]

26. She openeth her mouth with wisedom, and in her tongue is the law of kindness.

26. Unto which add, this singular grace; that as she is neither silent nor talkative, so she loves not to talk of fri­volous, but of serious things; of which, when occasion serves, she discourses perti­nently and judiciously, not expressing her passion but her wisedom: which shews it self, not onely in the con­stant softness and sweetness of her unprovoking language; but in the instructions and exhortations she gives unto doing good, exercising mercy, living peaceably and loving­ly together; which is the Lesson she inculcates every where.

27. She looketh well to the ways of her houshold, and eateth not the bread of idleness.

27. But especially in her own family, where she nar­rowly observes the motions and manners of every one; whom she neither suffers to gad abroad at their pleasure, nor to labour at home with­out good instructions: but teaches them how to live as they ought; and by this, if she did nothing else, deserves the bread she eates.

28. Her chil­dren arise up, and call her blessed; her husband also, and he praiseth her:

28. Happy are the Sons of such a mother, whose care, both of their good E­ducation, and to make pro­vision for them, excites them, when they are grown up, to extoll her vertues: happy is the husband of such a wife, whom he can never sufficiently commend; but having recited all her praises, saith,

29. Many daughters have done vertuously, but thou excellest them all.

29. Daughters may doe much by their houswifry, but nothing like to the care of a vertuous wife; and of all the wives that have done worthily, and mightily ad­vanced the state of their fa­mily, there were never any [Page 590] comparable unto thee; whose merits far transcend them all.

30. Favour is deceitfull, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

30. A hansome shape and gracefull behaviour is very taking; and so is a good complexion and lovely fea­tures: but, alas! as the grea­test beauty soon fades and vanishes, so many ill quali­ties may lie concealed under goodly looks (which will ut­terly spoil all the happiness that a man promised himself, in such a choice) and there­fore a truly religious woman, who dare not any way of­fend the Lord, is that ami­able person, and she alone, who will please a man al­ways, and deserve perpetual praises.

31. Give her of the fruit of her hands, and let her own works praise her in the gates.

31. Let every one extoll her vertue, for I cannot do it enough; let her not want the just commendations of her pious labours: but while some are magnified for the nobleness of the stock from whence they spring, others for their fortune, others for their beauty, others for other things; let the good deeds [Page 591] which she her self hath done be publickly praised in the greatest Assemblies; where if all men should be silent, her own works will declare her excellent worth.

THE END.

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